THE blessed Evangelist S ^t. Luke being instructed by the holy Spirit of God, doth in this book of the Acts notably describe, not onely the persecutions which were laid upon the Apostles by Magistrates and or­der of Law; But also the raging seditions of the fu­rious Commons. Amongst others, that tumult which was begun by Demetrius against Paul at Ephesus, (expressed in the latter part of this Chapter) deserveth to be accounted the chief: and therefore Sic Tertull: & Beza. some do understand it, to be that persecution which the Apostle mentioneth, 1 Corinth. 15.32. where he is said to fight with beasts at Ephesus, (i.) beastly men, men of beastly condition (as the Sic Chrys. August. Cyrill. &c. Fathers interpret it.)

But whether it be this, or that trouble, that happened to him from the sons of Sceva, mentioned, verse the 14. (as others would have it) or generally (as others) the totall of his troubles that he found at Ephesus, which he expresseth in 2 Corinth. 1.8. Brethren, I would not haue you ignorant of the pressures and troubles that we su­stained in Asia; how we were pressed and urged above strength, that we even despaired of life in our selves.

Sure I am, that this sedition which here they raised against him, may well be called a fight with beasts;

If we consider, either,

1. The originall and proper causes of it.

2. Their progresse and continuance in it.

The former of which is expressed in the words of our text, and so forward to the 28. verse. The latter from the beginning of that ver. to the end of the 34.

In the text there are three things considerable about this tumult, viz.

1. Parts 3. The time when it was; the same time.

2. The thing what it was, no small stir.

3. The cause moving them unto it, that way.

1. For the time; it was [...]. (i.) Elapsojam illo biennio & consultante jam paulo de nova peregri­natione, &c. Aret. in loc. illo tempore, the same time, then when St. Paul had set all things in order at Ephesus, and now began to think of departing thence, purposing to go unto Macedonia, and Achaia, and so to visit and confirm the Churches of the Philippians, Thessalonians, and Corinthians; and after, thence he meant to go to Jerusalem, and so to Rome, to bestow also some gift of the spirit upon the faithfull there, and to receive mutuall consolation of their belief; then, at the same time, this uprore began, whereby his pur­pose of visiting the Churches, was for a time prevented. From whence divers things might be observed. As,

1. The holy purposes of Gods children are many times hinder­ed of their execution; our intendments come not alwayes to ac­complishment, though they concern the better things. 2 Sam. 7.2.5. 2 Chron. 17.1.4. David would have built an house to the Lord, but he was not permitted; and St. Paul more Rom. 1.13. oftner have visited the Romanes, had he not been Dei jussu as Chrysost. and Theophil. un­derstand it. inhibited: Its a common speech, and yet no oftner spoken, then experience makes it true; Pro. 16.9. Man may purpose many things, but God disposeth all things: Ier. 10.23. the way of man (saith the Prophet) is not in himself, neither is it in him that walketh to direct his steps. We many times promise to our selves, Multa magna, many things, great things, we plot, contrive, and commence them; yet all dies like Jonahs Ionah 4.7. gouard, when we should expect their refreshings, unlesse the Lord put to his seal and stamp of approbation.

Therefore, as it may teach us an holy reservation in all our in­tendments, to submit our wils unto God; saying, Hebr. 6.3. this will we do if God permit, (and leave unto him the disposition of all our pur­poses, since neither tongue can speak, nor foot move, if he should [Page 3]enervate them, as sometimes he did Luk. 1.22. Zacharias his tongue in the Temple, and 1 Kin. 13.4. Jeroboams arme, when he would have reacht it out against the Prophet.)

So it may also comfort us in an assured expectation of the Lords defeating the mischievous plots of our malicious enemies, he may for a time suffer them; but if he hinder the good purposes of his own Saints from execution; he will much more defeat and bring to nought Psal. 33.10. the counsell of the heathen; and make the lewd intend­ments and devices of the wicked of none effect.

2. How suddenly our hopes may be frustrated; St. Paul here thought that all was wel; his doctrine had taken good effect amongst them, so that not onely many of the people beleeved; but he had also gotten many of the chief of Asia to be his friends: and there­fore doubted not to leave them awhile. But see how it fell out illo tempore, the same time, was this tumult raised.

So quickly can the Lord turn the tide, and make the current of our happinesse to run in a stream of heavinesse: When we shall say, 1 Thes. 5.3. peace and safetie, then may sudden desolation come upon us.

It is not good to be secure; let no man say in pride, what David sometimes said in the assurance of faith, Psal. 30.6, 7. I cannot fall, thou O Lord of thy goodnesse hast made my hill so strong. But rather let us praise God, both for what we possesse, and for what we have in hopes, and pray unto him that our sins subvert not either. If our priviledges be more then of late, let our presumption be lesse, its the safest way to possesse more then we brag of. He took not his mark amisse, that observed it as an old and a sure rule, against the Atheist, against the worldlings, viz. that Totum per­fecte dictum est, quod ex partibus sub­stantialibus & quantis per se unit is con­stat. Kecker. System. leg. lib. 1 c. 22. the whole cannot be perpetuall, whose parts be alterable; if Schisme have torn the members, the body cannot be found.

How many sons of Belial are there amongst us, who with the wicked Edomites curse the prosperitie of our Zion, and gape for the day to cry, Psal. 137.7. Down with it, down with it, even to the ground? We know they have openly and privately assaulted the peace of our Je­rusalem, but (praised be our God) they have received much shame, and are likely to receive more, for their traiterous and malicious at­tempts; let this make us thankfull, and not secure; as if the Lord could not stretch out his arme to punish us as well as others.

Oh, for those poore distressed Christians in France, Bohemia, Si­lesia, Moravia, Germany, Austria, Voltoline; who have a long time eaten the bread of unquietnesse, miserably wallowing in dust and [Page 4]blood; while we have lain upon our pillows of peace, and eaten the bread of plentie; ah and alas for our distressed brethren in Ireland, upon whom many bloodly massacres and inhumane butcheries are daily committed by the Rebels, while we remain untouched. Let us not be secure, there is still a devill, and a serpentine breed; who finding that the Gospel hath given a wound to the peace of hell, are the more busie to give a wound to the peace of the Gospel; evermore watching their best opportunities, for our disadvantage, which may be.

3. A third thing considerable from the time when this tumult was raised, even then when Paul was purposed to do more good, to beat down the holds of Satan, and to build up the kingdom of Jesus Christ; then, even at the same time the devil raised this stir: so that we may see, the devil ever deals upon the advantage, when he knows that his kingdom is but short, then he bestirs him most; he Rev. 12.12. hath great wrath because he knoweth that he hath but a short time. He maketh use of the present opportunitie; and so recompenseth brevitatem temporis, gravitate tentationis; the shortnesse of his time with the greatnesse of his tentation; like a malitious Tenant, that perceives his terme to be almost expired, does what he can to ruine the house; or like a bloody Tyrant, that daily suspecting the losse of his usur­ped soveraignty, makes havock amongst his subjects, and fals apace to cutting of throats. It shall be therefore our wisdom, to be the more watchfull, as he is grown the more wrathfull.

But these are not the particulars I intend to insist upon; my medi­tations at this present being onely furnished for the second part; and therefore we will passe from the time when it was, and so come to reveal unto you, the thing what it was.

2. Part. 2. St. Luke saith it was [...], tumultus non medicus, non parvus, no small stir, (i.) Pisca. Schol. in loc. maximus, an exceeding great stir.

The word in the originall to expresse this tumult, Significat propriè pertur­bationem ex­primens natu­ram seditio­num. Aret. in loc. properly sig­nifies perturbatim, or disturbance, coming from a [...]. word which im­porteth a vehement and strong commotion, and is usually spoken of water, when it is muddied and stirred.

It serveth here very fitly to expresse the nature of a sedition, Quae omnes in se habet rerum turbas, aut certè bonos viros perturbant: as Are­tius speaketh.

It was raised against St. Paul, who endeavouring the reformation of the Church of Ephesus, and labouring to overthrow their super­stition; was cried down, by a company of illeterate Tradesmen, [Page 5]Smiths and Tinkers (as its most likeliest by their profession) who had gotten for their Captain one Demetrius, a silver-Smith by his calling; he with this ratlement being met together, (the most part of them not knowing wherefore, ver. 32. labour with might and main to suppresse St. Pauls doctrine by sedition.

From whose example, we are taught this point of doctrine, viz.

It is an usuall thing in the Churches Reformation, Doct. to meet with oppo­sition.

Thus it hath been from the beginning; no sooner was order taken for Gods worship and service, but hatred and spight fell to the por­tion and lot of Religion; the first man that offered the better sacri­fice was Gen. 4 4.8. slain: the like hath been verified time after time, even till this our age.

In the dayes of Moses, there were certain Exod. 7.11. Magicians, sorcerers, Men of corrupt minds, reprobate concerning the faith, (as the 2 Tim. 3.8. Apostle describes them) who wickedly and maliciously resisted the truth of God, withstood Moses, and kept Pharaoh in his blindnesse, by their jugling tricks (St. Paul nameth two of the chief of them, which he doth (as Sic Chryso. Theodoret. & Theophilact. in 2 Tim. 3. some think) either by inspiration or tradition, because their names are not elsewhere found in Scripture, or else (which is most likeliest) he had it from some private records kept amongst the Jews, as in their Babylonian Tract. Mena­coth. cap. 9. Thalmud to this day we may read, how Johanne and Mamre chief of the sorcerers of Egypt with­stood Moses, and mocked him, thinking he did his miracles by sor­ceries, as the Magicians did.)

This is that which the Apostle speaks of, Galat. 4.29. as then he that was born after the flesh persecuted him that was born after the spirit, even so it is now, and so it was indeed.

For to omit those sundrie clamors and oppositions of gracelesse men, which our Saviour Christ met withall, when he began the re­formation of the Church of the Jews, (sometimes from the Pharisees, sometimes from the Sadduces, sometimes from the Essens, and so from divers others, pernicious Sects) that which Calvin speaks of this holy Apostle St. Paul, is very remarkable for our purpose, viz. Calvin in Acts 17.5. that he could no where erect the kingdom of Christ without some conflict. And though he were a man whose courses tended all to peace, tempering himself in things indifferent to every mans infir­mity; yet meets with tumultuous contradictions: so soon as any fruit of doctrine appeared, there also arose persecution with it.

Read for instance at your leasure, these places, Act. 13.8.45.50. [Page 6]and chap. 14.19. and chap. 17.5, 6, 7. 2 Tim. 3.8. and chap. 4.14, 15. Experience in later ages hath verified this truth: in those ma­nifold oppositions, that Luther, Calvin, Zuinglius, and others found, who were notable reformers of the Church in their times, and sweepers of many abuses and Popish errours.

What our times have and are likely to produce in this particular, I intend not now to expresse: my desire is rather to pray unto God to prevent it, then to trouble your patience to hear it.

Some Reasons for it, may be such as these.

Reas. 1. Reason 1 Because reformation breeds dissimilitude and distance of manners; & dissimilitude of manners, breeds alienation of affections; there is nothing doth so condemne the lives of wicked men exem­plarily, as doth the prescribed rules and holy conversation of the godly; like Pharaohs Gen. 41.3. fat kine, they make the lean seem more ill fa­voured. And hence it is, that they fall into rage, and fury, and sa­vage behaviour, not abiding such as are of a contrary temper with them, no more then clay and iron can weild together. Put fire to fire, and water to water, and there is no commotion; but put water to fire, and then you have a thundring coile: Even so, when riotous men and enemies of Gods Church meet, there is shaking of hands, drinking of healths, the other pint, and the other quart; but let the righteous come amongst them, and Psal. 141.5. smite them with reproof, they will be ready to flie in his face.

Reas. 2. Reas. 2 Almightie God, though he be able and might in an in­stant free his Church from opposition, yea and so far preserve it, as that Matt. 16.18. the gates of hell shall never prevail (nor fight) against it, yet he will have it so, and that for these reasons.

1. For the better clearing of the doctrine of the Church; oppo­sition of heresie makes men sharpen their wits the better to confute it, the Mysterie of the Trinitie had never been so exactly handled, by many of the Fathers in whole Tractates; if the Church had not been opposed by divers damnable Heretiques, as Arrius and Sabellius, and others; therefore as wormwood, though bitter to the taste, yet good to clear the eyes: So opposition though no wayes pleasing, yet may be profitable for the truth.

2. For the greater manifestation of the graces that are in the children of the Church; as their faith, their obedience, their love to the truth, and such like; these in time of opposition, like starres in a dark night, make a glorious lustre; As in Queen Maries dayes, when persecution wrung the Church, Martyrdome gave a manifest [Page 7]approbation of many (unknown) Saints; the vertues of divers had been lesse noted, if this fiery triall had not put them to it.

3. For the better prevention of securitie in the children of the Church, that the more they are opposed, the better they may be armed; and the more subtile the enemies of the Church are, to lay snares and gins for them, the more circumspect they might be to prevent them. As the Palm-tree, the more weight is laid upon it, so much the more it strives and heaves against it. For these and such like respects, when the Church in her reformation meets with oppo­sition, it fals out just as God would have it.

Reas. 3. Wicked men, Reas. 3 who cannot abide that their opinions and doing should be Ioh. 3.20. judged of others; they labour to have it so, and that for these reasons.

1. Because true reformation many times lessens their estates; now desire of gain amongst such men, will quickly cause them to enter a wicked and ungodly combate. Demetrius and the rest of the silver-Smiths perceiving (by the means of St. Paul's preaching) a dimi­nution of their gains, will withall therefore make head against it; had they not been like to have suffered losse by the Apostles do­ctrine; they would have Calv. in loc. sit quietly at home, and neither have taken thought for the worship of Diana, nor yet have troubled others: but because they were afraid of povertie and hunger, they raise this tumult, and for their own gain sake are not afraid to trouble a whole City with sedition.

2. It questions their credits; those places and offices which for­merly they enjoyed, either in Church or State (though with much corruption, yet) gained a popular applause, a reputation of great­nesse and power; of which, being now deprived by the reformation, their abuses are made obvious, and that to those who before durst not take notice of them; this makes them impatient, to rage and to rave, that a whole kingdom can scarce contain them, they endeavour to set all in a combustion; as Diodor. Sic. Bibliothec [...], lib. 12. Pericles who being (not without de­sert) put out of his office by the Athenians, and called to yeeld an account, turned Rebell, and so plunged them into a grievous war.

3. By this means their lives many times are brought into hazard; their treacherie which formerly they were guiltie of, being now dis­covered, is justly punished with death, as in the reformation in He­sthers time Hest. 7.10. Haman was hanged, and in Daniels time, his accusers were Dan. 6.24. devoured. And therefore it is no strange thing that wicked men do labour to oppose the Reformation.

Reas. 4. Reas. 4 Last of all, the devil, who (as the Apostle saith) is 2 Cor. 4.4. the god of this world) because as a God he reigneth, and ruleth in this world, and the men of this world do subject themselves unto him, as to their God: he would have it so, and that for these reasons.

1. Because hereby he hopes to maintain his own kingdom, he is loath to be cast out, and therefore rages and foames when he per­ceiveth any reformation in the Church to this purpose; like a bad Tenant, when a Writ of ejection comes against him, and he sees that he must out, he will fire the house about his eares: see how he took on, when he was to be cast out but of one man in the Gospel; no wonder then if he rage much more when he is to be cast out of the whole Church, then he stands to it with all his strength, with all his power, as the Nova glossa in Matt. 16.10 Glosse understands that place in Matth. 16.8. by gates, Omne robur & omne munimentum, all power and all fortifica­tion; and by hell. Omnem vim contrariam, & Satanicam omnem hostis impetum, the devil himself and all his Angels, all the power that they have, the wicked world, all tyrants and seducers, which are the de­vils instruments, these strive vi & armis, against the Church in her reformation.

2. Howsoever he knows that by this means he shall disturbe the peace of the kingdom of Christ, bring the members thereof into great straits, hinder the free passage of the word, and scatter the do­ctrines of his own invention, and for the greater strengthening of this opposition, will unite the hearts of the Churches enemies toge­ther, joyn them in one, though otherwise at variance; cause Isa. 9.21. E­phraim and Manasses to be both against Judah, Act 4.27. Herod and Pilate both conspire to crucifie Christ: the Epicures and Stoicks (men as opposite as gluttony and sobrietie) to agree in one for the persecu­ting of Paul, and so disturbing the peace of the Gospel.

3. At least he doubts not, but hereby to stop the happie proceed­ings of the Church in her reformation, perswading himself that with greater ease it may be supplanted in the rising, then destroyed when once setled upon the foundation; this makes him to bestir himself most at the first, and to take the opportunitie of the Chur­ches infancie, when 1 Cor. 16.9. a great doore was opened, then were there many adversaries. Hence in the primitive Church, those bloody persecu­tions and plentie of heresies, wherewith the world was pestred: So at the first rising of Luther, those sundrie uproares and manifold distractions spread abroad throughout all the Churches of Chri­stendome; and stil where the Gospel of Christ begins to be preached, [Page 9]and the more purer estate and condition of Gods Church endea­voured; great tumults and outragious stormes are more frequently raised.

And thus you see the reformation opposed on Gods part, on mans part, on the devils part, God suffreth, man raiseth, and the devill furthereth this opposition.

The use that we are to make of it is divers, affording plentie of matter, either for reprehension, information, instruction, or exhor­tation, all which are very requisite and necessarie to be applied in our times.

Ʋse 1. First for reprehension; and so it may serve, Ʋse 1

To reprove all such as are the main instruments and proper causes of this opposition. Matth. 18.7. It must needs be (saith our Saviour) that offences come: but wo to that man by whom the offence cometh. Opposition hath been, and ever will be against the Church of Christ, but beshrew them who are the authors of it. Would time permit us to insist upon all particulars, there might a list be taken of sundrie severall vices, whereof men being guiltie, are justly to be censured in this Use of reprehension, as great enemies to the Reformation; I will onely name some one or two. As,

1. The covetous whose heart is so infected with his private gain, and desire extended to an insatiable wealth, that (like to our Mo­nopolists) he neglects all publike good; tell him how our kingdom groans for a Reformation; Church and State is in great danger without amendment; he minds it not, like Balaam, his thoughts are so fixed on the gold of Moab, that, though miraculously he should hear a beast speak, he will not regard it: In Ezec. 33.31. words he will tell you that he loves God well, wisheth the peace and prosperitie of his countrey, and desires that all that is amisse may be reformed; but in his actions it may easily be perceived, that he prefers his gain before all; what, part with a certaintie for an uncertaintie? If he can keep both well and good; but if not, what ere betides him, he will keep his money, the which by his good will he would carry with him in­to his grave, and so (as the storie mentioneth of Hermocrates) in his last Testament, make himself heir of his own goods, he must needs be an enemie to reformation, for indeed he Anacharsis. is hardly capable of good counsell and instruction (as one of the wise men of Greece hath observed) he will sooner take upon him to correct God, then to amend his life.

Call upon him to leave his covetousnesse, he will either laugh at [Page 10]you as the Luk. 16.14. Pharisees did at Christ; or else think you do but mock him, as Elisha did the Assyrian Armie 2 King. 6.19: This is not the way neither is this the Citie, and say, you do but disswade him, (as the Fox in the Fable did the other beasts) from that bootie which you mean to make your own.

Now the least suspition of losse, either of profit or gain, by the work of reformation is ground enough in these men, of malice and madnesse against it. If the covetous and deceitfull tradesman cannot put off his ill commodities at a deare rate, nor the oppressour buy in his neighbours land and houses, and so depopulate whole Parishes, the Usurer make benefit of his money with the greatest advantage of interest (if not more then) the Statute allows him, but that he must be checked by the preaching of the Gospel: Authoritie must curbe him, by more stricter prescriptions then ordinarie, then hee'l have none of it, but oppose it what possibly he can; deal with the messengers of this news, as the master and mistresse of the Act. 16.19. damosel, possessed with a spirit of divination, did with Paul and Sylas (when some hopes of their gains were gone) bring them to be scouraged, and never left them till they saw them in prison; Vers, 20.21. These men (say they) do exceedingly trouble our Citie, and teach customes which are not lawfull for us to receive, neither to observe. That Lydia was convert­ed, and the Apostles lodged in her house, troubled them not; their preaching to the Assemblies gathered by the water-side, and their bringing every day new disciples unto Christ, were no motives to incense them, comparable to the losse of their private gain: Thus was it here at Ephesus, when Demetrius perceived the ruine (not so much of the goddesse Diana, as) of his own gain and commoditie in making of silver shrines, he sets the whole City in a tumult.

But what stand we in rehearsall of old examples (saith Gualther in Act. cap 18. Gualther) seeing in our dayes covetousnesse doth chiefly hinder and stop the course of the truth: The Bishops of Rome blinded with desire of lucre, flie all kind of reformation, the same (saith he) bindeth Prin­ces and the Nobilitie unto Antichrist, in that they perceive the Popes and Bishops may maintain many of their kinsfolks with Ec­clesiasticall goods and livings, which otherwise may go for rascals, and be fain to labour and toil with their hands: The same maketh Merchants, Customers, Souldiers, and all States of men, offended with the Gospel, because they see, if the Gospel be received, such trades of waxing rich, as many use in these dayes, cannot stand.

It was a sad complaint which the Lord by Jeremie, made against [Page 11]the people in those times, Ier. 6.13. from the least of them even unto the great­est of them, every one is given to covetousnesse; and from the Prophet even unto the Priest every one dealeth falsely. I would to God the like com­plaint may not justly be taken up in our times; that there were not amongst us, Isa. 56.11. greedy dogs which can never have enough, Ier. 5.31. Prophets that prophecie lies, and Priests that receive gifts in their hands; Isa. 56.11. All looking to their own way, every one for his gaine from his quarter. Such as Mi­cah speaks of, who Mica. 3.11. teach for hire, and divine for money: while they bite with their teeth, and (i.) while they find the sweetnesse and have to feed upon, all is peace, they cry peace to the feeders. But if a man put not into their mouths, (i.) satisfie not their appetite and desire, they prepare war against him, as if he were an enemie to God and man. Oh what abundance of time-servers be there amongst us, which will soothe up greatnesse in errours, and labour to maintain the errours of the times, against all reformation for their own advantage, which are ready to embrace any religion, so that by it they may procure their own private gain. Oh where is the zeal of the Primitive Chri­stians in the first reformation, when for the good of the Church, and the maintenance of the Gospel, they sold their possessions? What is become of the forwardnesse of the blessed Israelites, when they of­fered so 100. thou­sand pound sterling of gold, and 35. thousand 470 & oddepounds of silver, be­sides brasse and other things. Willet in Ex­od. cap. 38. quaest. 10. plentifully to the Tabernacle, that Moses was driven to publish a Exod. 36.6. restraint, Chap. 35.23. lawne and Chap. 38.8. looking-glasses then furthered the building; the people (for that purpose) were content to part both with their profits and pleasures; it were great pitie that these now should prove impediments to hinder it. Yet the truth hereof is so apparant, that where men are wholly set upon their own private respects, they fear not to oppose either the good of the Church or the commonweal: And thus of the first sort.

2. The superstitious, who are so Longe di­versacarnifi­cina & pietas, Lactant. opposite to the reformation, that look what the one erects, the other dejects; what the one makes, the other marres. Its observed by Weemse treat. of foure degenerate sons. Sect. 3: some, that Religion hath two extreames, [...]. Atheisme and [...]. Superstition; between which (as Tertul­lian noteth) she suffereth in the middest, as Christ betwixt the two theeves, onely both prove her mortall enemies; the one acknow­ledging no good to worship any way; the other will worship God her own way: of these, its an hard matter to say which is the worst, and greatest enemy to Religion or Reformation, yet the latter hath been so accounted, and amongst other causes for these two.

1. Because Atheisme leaves a man to sense, to Philosophie, to naturall piety, to Laws, to reputation, all which are some kind of [Page 12]guides to morall vertue, though Religion were not. But Supersti­tion dismounts all, and prescribes a law to it self a form of wor­ship, which if God will not accept, he shall have no obedience at all.

2. Because Atheisme did never disturbe States, but contracted it self with civilitie and subordinate obedience; tumult and division for Religion were evils unknown to the heathen, because they all served one devill under divers names and forms, and for their pettie quarrels amongst their Mulciber in Troiam pro Troja stabat Apollo. puppet-gods, these differences were soon taken up at a Tavern, and reconciled over a cup of wine.

But Superstition is alwayes in garboiles, it hath no Superstitio­ne imbutas ani [...]as nun­quam quiet is esse potest. Cicero 1. de finibus. rest, ever­more causing uproares, bringing government into disorder, and en­deavouring the confusion of Commonweals. For proof hereof we need not go far for instance; what hath more undermined these Kingdoms of England, Scotland, and Ireland, then the treacherous plots of superstitious persons? what more endangered the ruine of the true reformed Protestant Religion, within these his Majesties Dominions established? what hath more raised and fomented jea­lousies betwixt the King and his people? what hath more hindred the happie proceedings of Parliament, whereby many illegall taxa­tions have been raised to the great burthen and grief of the Subject? what hath more endeavoured the subversion of the fundamentall laws of this Kingdom? &c. Then divers Innovations and superstiti­ons which have been brought both into Church and State; partly,

1. By Papists who justifie a religion that gives way to all manner of rebellion both against God and the King.

Against God, as is evident by that complaint of St. Bernard, who affirmeth that Bern li. 4. de considerat. ad Eugentum. the covetous, luxurious, ambitious, incestuous, sacri­legious, and all such hellish monsters do flock to Rome, to get a War­rant from the Apostolike See for their proceedings.

Against the King, by affirming, Bellarm. lib. 5. de Rom. Pontific. cap. 67. & 4 2. Sigonius 9. hist. Ital. that it is not lawfull for Chri­stians to tolerate an hereticall King: they may expell him, depose him, (as they did ^z Henry the fourth, of his Empire, making him stand barefoot with the Empresse at the gate of Canessus) yea mur­ther him if he favour not their idolatries and superstitions, witnesse Walpole, Cardinall of Coome in his instructions to Parry about ta­king away the life of Queen Elizabeth; and Sixtus the fifth his ora­tion in defence of the Jacobine that murthered Henry the third King of France.

2. By Anabaptists, Familists, and sundrie other Sects; who by their pernitious and devillish Tenents do endeavour to cut the very [Page 13]throat of Reformation, and labour what in them lieth, to over­throw the true doctrine of Jesus Christ.

3. By superstitious Formalisticall Protestants, who are ready to embrace and maintain all that is or shall be proposed, in hope of preferment; whereof if their expectation at any time prove frustrate, they endeavour to set all in an uprore, and care not what doctrine they prove of, though it be never so false and erroneous, if by it, they may be revenged of their adversaries. Like August. Donatus who when he saw Cecilianus preferred before him in the Bishoprick of Carthage, turn'd Heretique. These are such who endeavour to quench the fire on the harth, and leave it burning on the top of the chimney; which will reform their least faults, and let their worst be marring: who like Aesops dog, are known to let fall the substance, by catch­ing at the shadow, whose religion is so mixt with multiplicitie of superstitious Ceremonies, as that its hard to say whether they be Papists or Protestants; the too too many experiments we have of such persons revives that, which sometimes an Pliny lib. 3. Britannia eam hodiè colebrat tam attonite, tantis ceremo­ntis ut dedisse Persis vtaeri possit. heathen man af­firmed of the ancient Britaines, that they were so supendly super­stitious in their Ceremonies, that they went far beyond the Persians, (they much exceeded other Nations.)

Now when all these shall meet together in one Kingdom, what a combustion and distraction will they make, by their severall do­ctrines, one superstition opposing it self against another, and all against Reformation, furthering the ruine and destruction of a common-weal, to the disturbance of peace, if not to the generall confusion of all estates.

And thus of the second sort, to these we may adde;

3. The prophane and licentious, who Psal. 50.17. Prov. 5.12. hate to be reformed; and (like those Israelites mentioned by the Prophet Amos) cannot abide Amos 5.10. him that rebuketh in the gate, (i.) the Magistrate, who gives publike judgement (as Tremel. Pis [...]at. in por­tis exerc [...]b. ju­dicia publica. some) or else the Prophet which reproves them in the open Assemblies (as See the mar­ginall note. others) talk of Reformation unto them, and they will be ready to encounter with you, as the Philosophers and Stoicks sometime did with Paul, (when he went about to re­form Athens of idolatrie) Act. 17.18. What will this babler say? or else as the Gergesites to our Saviour, beseech you to Matth. 8.34. depart out of their coasts: theyle be plain with you you are no guests for them; their secure lives and your severe laws will not cotton. May not the Jews keep Ioh. 2.14. open Market in the Temple, and make Matt. 21 13. Matth. 11.17. the house of Prayer Becles. 5.1. (Gods house) an house of Merchandise; but that Christ must come and [Page 14]disturbe them, overthrow their tables, and whip them out. May not Luk. 3.19. Herod dally, and take his pleasure of his whore Herodias, but John the Baptist must prate on't? Cannot Demetrius (here) make an unreasonable advantage by his silver shrines, but Paul must cry down the goddesse and so hinder his trade? Cannot the proud weare a garment of the fashion, nor yet the drunkard drink with a good fellow at his Tavern-session; nor the swearer strengthen his words with the credit of an oath, but that the pulpits must ring of it? then down shall that Gospel come (if they can subject it) that will not let them run to hell untroubled. Non turbunt Evangelio, dum ab Evan­gelium non turbentur. Let them alone, and they will let you alone: but if you fight against their sins, with the sword of the Spirit, they will have you by the eares, and salute you with the sword of death.

How may it be thought then, that this work of Reformation should go forward in a Kingdom without opposition; wherein (al­most in every passage) so much prophanenesse and licentiousnesse is daily to be observed. Run through every particular estate and cal­ling, and you shall find by the practise (though not of all, God for­bid, that I should think so; I know there are in every Profession which make a conscience of their wayes, and in all their actions set God before their eyes; God hath his number amongst us, and I hope it is not small, the Lord of his mercy every day increase it, to his glory, and the Churches comfort: yet) of the most part, that frau­dulent and deceitufll dealing, or some other unlawfull means, is thought the most expedite and beaten way for supporting them. Otherwise how comes it to passe that we see so much briberie and corruption in seats of Qui sedet crimina judi­caturus, &c: Cyprian ad Donatum. Judicature, such perjuries at the Barre, par­tialitie and unjust connivencie in Magistrates, Sacriledge in Patrons, Symonaicall contracts in unconscionable Levites, cozening in bar­gains, breaking of promises, perfidious underminings, fraud in our houses, oppression in the open fields, robberie in the high wayes, and divers such: which demonstrate unto us a generall decay and declination of all goodnesse: So that in these dayes, not onely the state and strength of the world, the alacritie and vigour of the whole creature is much worn; but the integritie which was to be found, even in our fore-Fathers is much wasted; we are fallen into the 2 Tim. 3.1, 2, 3, 4, 5. last dayes, perillous times, (such as the golden age never knew) wherein men shall be lovers of themselves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankefull, unholy, without naturall affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that [Page 15]are good, traitors, heady, high minded, lovers of pleasures, more then levers of God: Having a form of godlinesse, but denying the power thereof.

There was indeed a time when this Kingdom fell so fast to com­mit wickednesse, that to be ignorant of sinfull crimes, was held to be a crime (as Geruasius Dorobanensis. one living in those times affirmeth) Camden. Bri­tan. hist. Dar­norum. the Common­wealth was full of an infinite sort of vices, the Priests were idle, the people given to riot and loose life; but pride above all (whose wait­ing maid is destruction) was come to a mighty head. Oh that our times might not (as sometime Jerusalem did Sodom) justifie those times! that our Nation were not the Pontificiall seat of sin where these abominations are never non-resident! but such is the conti­nuall concourse of all kinds of people from other countreys, that all manner of iniquitie by a generall confluence meets here, as the lines at the center: Idolatry from Rome, whoredomes from Venice, Atheisme from Turkie, drunkennesse from Germany, the am­bition of Spaine, the pride of France, and what not? insomuch that I scarcely perswade my self, that Sodom lieth in ashes for a greater offence, then hath been found amongst us, within these few dayes. Whither shall a man turn his eye? into what place? what Profession? what calling, and not behold that, which may truly 2 Pet. 2.8. vex his righ­teous soul? All these fight against Reformation, and therefore the more and greater the vices are to be reformed, the stronger will the opposition be.

4. Last of all, I would to God this work were not opposed, and (in some regard) hindred, even by some persons, who (I verily be­leeve) seek and desire it. For observe it, alwayes in the Churches re­formation, there are certain publique persons, appointed and set a­part by God for that purpose; by whose prescripts and rules the rest of the people are to be ordered and governed: as Josiah, Nehe­miah, and others in the reformation of the Church of the Jews, who made a great alteration in the face of the Church, purging the Ido­laters, changing the office of the Levites, commanding a Passe-over: and under these, there was an election of some eminent and able ones, to further this work (as in the dayes of Josiah, Hilkiah was the high Priest, and executed these things under him: and whatsoe­ver he enjoyned, was done juxtapraeceptum Josiae, &c.)

Now then if any private person out of a forward, though a mis­governed zeal (as Robert San­derson, Serm. 2. ad Clerum, & 3. ad Ma­gistratum. one calls it) shall take upon him to reform what he thinketh amisse, either in Church or State, (as to refuse with the [Page 16]publique congregation to partake in the Sacrament, because some unclean persons presume to come unto it; to deny the ordinary ad­ministration of it in that regard, (though it be probable that our Saviour suffered Judas whom he knew to be a thief and a traitor to partake of it with his disciples) not to bury the dead, to marry with rings, and such like, especially things of indifferencie, which in the judgement of a great Omnia in­differentia in Ecclefiae liber­tate posita sunt. Calv. in­stit. lib. 4. ca. 17. Sect. 43. Divine) ought not to be ordred by one or two private persons, but wholly left to the disposition of the whole Church; I say, for any private man to refuse these before such time as Authoritie, which first enjoyned them, have again repealed them: I see no warrant for this their forwardnesse, what is it but to execute and perform the office of a Magistrate, and so go before them in this work of Reformation, who are appointed for it.

That fact of Numb. 25.7.8. Phinehees (being but a private man and no Magi­strate) so often objected, in such cases as these, makes nothing for this purpose.

He was indeed of the Tribe of Levi, of the sons of Aaron, and so of the family and linage of the high Priest; therefore not to meddle in matters of Judicature, either to give sentence or to do execution. His fact notwithstanding approved of God, and rewarded with a [...] Vers. 12.13. everlasting Priesthood, it was Psal. 106.31. accounted to him for righteous­nesse.

Yet we are to know (and it is the common opinion of the learn­ed) that he had an extraordinarie notion, and a peculiar secret in­stinct of the Spirit of God, powerfully working in him, and prompt­ing him thereunto: Id fit afflatu peculiari Divini Spiritus (as Simlen. in Exod. 32.19. Sim­lenus speaks of that fact of Moses in breaking of the Tables) it was done by the peculiar notion of Gods Spirit.

Now those, opera liberi spiritus (as Divines call them) Non sunt exigenda ad regulas com­munes nec tra­henda in ex­emplum vitae. Chytr. in Gen. 14. and in Exod. 32. they are not to be measured by common rules of life, nor to become exem­plary unto others; they were never intended, either by God that inspired them, or by those worthies that did them for that purpose.

Therefore the errour will be dangerous from the priviledge, ex­amples of some exempted ones, to take libertie to transgresse the common rules both of life and of laws.

Let no man think I speak this to quench any mans zeal, no, my desire is rather to increase it: and I would to God that all the sons of Levi were more earnestly zealous for the Churches pure reformati­on, then they are, that so the true worship of God may be performed without the mixture of humane corruption. But what I say in this [Page 17]case, is rather to regulate and keep us within the due bounds of Christian sobrietie and our particular callings, that we may not disadvantage the truth nor this work of Reformation, by an over­hastie and unseasonable zeal.

I know there are some who are not afraid to say (though for my part I desire to judge more charitably) that these men presume too much upon their own zeal, and through an affectation of singula­ritie, preach and commend themselves unto the people, though in the mean time by consequence and an underhand judgement, they do not onely give an occasion of an uncharitable censure upon the rest of their brethren, that they are overcold in religion; but also upon the Magistrate and such as are put in authoritie for the Refor­mation, that they are too slack and unmindfull of Gods affairs.

Nor is it my private opinion, but the opinion of the learned (whose judgement in this case is not to be sleighted) that such men who inconsiderately will run before those who are put in authority to effect the Reformation; may as well take upon them to establish Laws, raise powers, administer justice, execute malefactors, or ought else belonging to a Magistrate, as to do what they do. The which if it should be granted, who sees not but that the end would be no other, then a vast anarchie and confusion, both in Church and com­monwealth: whereupon must unavoidably follow, not onely an op­position to reformation, but a speedie subversion both of Religion and State. For if every man (saith Si suoquis (que) feratur impetū non plane uni­ [...]as erit, sed magis confusio. Bern. in Cant. serm. 49. Bernard) shall be carried ac­cording to his own motion, after that spirit which he hath received, and do flie upon every thing indifferently, even as he is affected, and do not hasten to it by the judgement of reason, while no man is contented with the office assigned unto him, but all will attempt all things alike, by an indistinct administration, it will not be an unity, but rather a confusion.

God for bid then that any of those who wish well to Zion, should be found in the least respect to hinder the building of the walls of Jerusalem; what though things be much amisse (as I beleeve no State in later ages more See the Re­monstrance lately set forth by the House of Commons. corrupted) we that are inferiour persons must lament it, shew our dislike and detestation of it, both in publique and private, sigh and pray for redresse of it, and as occasion serveth and our condition and calling permitteth, soberly and discreetly put those in mind of it, to whom the reformation belongeth (as our Knights of the Shire, Burgesses, and such like, are from all severall parts of the Kingdom chosen for this purpose) but we must not take [Page 18]their office from them to reform it; this were (as was said afore) ra­ther to oppose and hinder, then any wayes further the Reforma­tion.

And thus have I done with my first Use, the Use of reprehension.

Ʋse 2. Ʋse 2 A second Use may be for Information, and so it may serve,

1. To acquaint us with the estate and condition of Christs Church militant here upon earth; it hath evermore been subject to opposition, no age from the beginning of the world till this pre­sent, but shews as much: if we consider her oeconomically, while she remains in a familie; or naturally being dispersed through the countrey of the Jews; or ecumenically, dispersed through the whole world, we shall find that she never had any long setled vacation from these turbulent stormes of opposition.

1. While she remained in Adams familie, righteous Abel a prin­cipall member, was unnaturally Gen. 4.8. murthered by the bloody hand of his elder brother, here began the tempest against this boat and little bark of Jesus Christ, and so it continued under the families of A­braham, Isaac, and Jacob.

2. Afterward, when farther disperst (yet onely limited to the Nation of the Psal. 147.19, 20. Joh. 4.22. Jews) she was still exposed to eminent danger, as in the time of Moses tyrannized by Pharaoh, distressed in the wilder­nesse, and diversly tempted, before she could take possession of the Land of Promise; and then, what with the Philistines, Ammonites, Midianites, Babylonians, Persians, &c. in one day of faire weather, she had an whole yeer of stormes and tempest.

3. Last of all, under the times of the Gospel, since the times of Christ, being now enlarged to all the Gentiles, not one or two Na­tions of them, but all the world; her opposition hath been much more increased, being afflicted (as Loc. com. tit. de persecut. verae Ecclesue. Luther out of Austin observeth) by a threefold oppression; one violent by persecuting Emperours, another fraudulent by subtill heretiques, and a third both violent and fraudulent, by pestilentiall Antichristians: Amora prius in nece Martyrum, &c. (saith Serm. 33. super Cantic. Bernard) her (opposition or) oppression in the beginning was great, by the persecution of Tyrants, afterwards greater by the conflict of Heretiques: but now greatest of all by the dangerous positions and practises of Antichrist in the Kingdom of Popery: whose Dr. Boys Exposition of proper Psalms, Psal. 110. very Masses are sometimes for massacres, and their sacred sacrifices offerings of blood. Every one of these, like those three regiments which came out of the 1 Sam. 13.7 Camp of the Philistines, [Page 19]though taking severall wayes, one to Ophrah, another to Betho­ron, a third to Zeboim, yet came all with a purpose to destroy; as those times which immediately followed Christ, wherein Stephen was stoned, Peter was imprisoned &c. and those w [...] after followed, which endured for the space of three hundred yeers: the monuments of which dayes, and Ecclesiasticall Histories do abundantly shew; how that a man could no sooner make profession of his faith, but he was either Eutch. Ec­clesiast. hist. li. 1. ca. 8. maimed, racked, or scourged, or burnt to ashes, or drowned in the Sea, or hanged on the gallows, or sowed in the Sulp. Seve­rus lib. 2. & Tacit. li. 15. cap. 10. skins of wild beasts and so cast to the dogs, or burnt in the night for lights; or made away, by some means or other, with more ex­quisite and more tragicall torments (if that be possible) then the Perilli of our time have invented, to gratifie the Romish Phaleris. Surely then Bellarmine, Sadell, Stapleton, and divers others of that Antichristian sect, were much deceived in making Quicunque florent prospe­ri ii sunt vera Ecclesia &c. vide Bellarm. controver. 2. l. 4. c. 4 de not is Eccles. prosperitie and outward happinesse a speciall note of the Church of Christ; though Austin say, (whose judgement they refuse not in other things to subscribe unto) Vsque ad hu­jus se [...]ulifinem inter persecu­tiones mundi & consolatio­nes Dei pere­grinando pro­currit Ecclesia. August. de Ci­vit. Dei. li. 18. ca. 51. so long as the world endureth she will go on, but as it were in a pilgrimage, between the persecutions of the world and the comforts of God: yea though Christ himself compare her to a Cant. 2.2. Lillie amongst thornes; not onely for her beautie surpassing all other Churches and congregations of the wicked: but also for her adversitie, being assaulted on the one hand, by the contentious op­positions of Schismatiques; and on the other, by the blasphemous propositions of Heretiques, openly wronged by cruell Tyrants, se­cretly wringed by backbiting hypocrites. These as the Psalmist speaketh, Psal. 94.5. break in peeces thy people O Lord, and afflict thine he­ritage. And this is the first thing that this doctrine may acquaint us withall, viz. the estate and condition of the Church militant.

2. To make known unto us, that Reformation is neither easily nor suddenly effected: the more corruption, the greater and longer time for the purgation of it. A disease which hath been long a breeding, will not presently be cured: how much our Church and State is corrupted, doth evidently appeare by those manifold grievances that are daily exhibited; our pollutions, like beds of Eeles are so knotted together, that no lesse then a clap of thunder can dissolue them: To prevent Reformation, we have great beasts and huge bulls of Bashan, that will be pushing and goring; sons of Anak, who are strongly set to maintain their gainfull corruptions, (as here Demetrius his Temples of Diana) insomuch that there is [Page 20]little hopes of amendment by a voluntarie relinquishing of them, unlesse the Lord come with a mightie hand, qualifying the Instru­ments appointed for this purpose, as were the brethren of Gideon, Iu [...]g. 8.18. each one resembling the son of a King: making them strong and a [...]e like Davids Worthies, 1 Ch [...]n. 26.30, 31, 32. men of valour, to turn the wheele of Justice upon the back of the wicked, and to smite them that shall op­pose it, as Sampson did the Philistines, both Iud. 15.18. hip and thigh.

Experience, in the beginning of the reformation in the time of Henry the eight, in the violent overthrow of the Abbies, doth evi­dently demonstrate this truth unto us, as also under the reigne of that gracious Instrument of Gods glory, Edward the sixth, in whose time the reformation was encumbred, not onely with seditions of the Subjects, and umults of the Commons, but also with much hur­rying and banding of the Nobilitie.

It was prophetically spoken by that reverend man, Robert Gnost­ed, sometime Bishop of Lincolne, who lived in the reigne of Henry the third, and died in the yeer of our Lord, 1253. a man who (as Cambden. Britan. ex Matt. Paris. Anonym. Chronograph. Cambd [...]n describes him from the words of one then living) was a terrible reprover of the Pope, an adviser of his Prince, an instructer of the Clergie, a maintainer of scholers, a Preacher to the people, a diligent searcher into the Scriptures, and a Mallet of the Roma­nists. This man a little before his death, complaining of the wicked courses that were held by the Romanists, said the Church should never find any ease from the oppressive burthens laid upon her, nor be delivered from the Aegyptiacall bondage she was holden in, till her deliverance was wrought: In ore gladii cruentandi; in the mouth of the Sword all bathed in blood.

What crueltie and barbarisme these hellish monsters, have of late executed (and do yet) upon our distressed brethren in Ireland, is not unknown to most of us in this Kingdom, (and all to oppose the re­formation) I do not say▪ that either we or they are of the number of those Saints mentioned in the Revelations, which shall Rev. 7.14. come out of great tribulation having their robes washed and made white in the blood of the Lambe. Neither is it my interpretation, but Marl [...]r in Rev. c. 7.14. Marlorates, who makes it a periphrasis of the last persecution of the Church by Antichrist, which of all others will be the most grievousest, to such as are minded to live godlily in Christ Jesus, as the last assault of Pharaoh was to the departing Israelites, and the last endeavour of nature is to the dying patient, (though Veniuntenim omnibus aetati­bus nec desi­nunt quamdiu durat hic mun­dus. Aret. in Loc. others understand it, of the persecution and affliction of every age, which shall be from the [Page 21]time of Christ to the end of the world.

But this I am sure of, and experience to the great detriment of forreine Nations, hath made the truth of it knowne unto us, that where Religion setteth an edge upon discontent, there not onely mu­tinies, heart-burnings, and jealousies, but also bloudy frayes and massacres are much to be feared. In Rome when the fire tooke hold of the Temple of Ardebāt san­cti sceleratis i­gnibus ignes, & mysta est flammae flamma prophanapiae. Ovid. fast. lib. 6. Vesta, and mingled it selfe with the sacred flame; then was the greatest mischiefe done; Even so, where the wild fire of contention mixeth it selfe with the sacred fire of zeale, and both burne within the bowels of the same Church; its verily thought that scarce a river of bloud, will be able to quench this direfull flame. But the Lord of his mercy, in his good time, quench these coales of contention, that they may never come to smoother the flame of our zeale. And this is the second thing which this point may make knowne unto us, viz. That reformation is neither easily nor sudden­ly effected.

3. To informe us of the difference betwixt the militant Church here on earth, and the triumphant Church in heaven; here it is sub­ject to opposition on every side, the covetous, the superstitious, the licentious daily assault it, it is in a continuall warfare, and there­fore called the Church Militant; the gates of hell oppose themselves against it, (i.) not onely persecutions and speciall sinnes, but all manner of evills, sweet or sower, faire or fowle, of what condition s [...]ever, as the Origen in Math. tract 1. Chrysost. cont. Gent. Quod Christus est Deus. Greg. in 5. Psal. paenitent. The opbilact in Matth. 16. Hieron & Rabon. Comm. in Matth. 16. Raynold. conf. cap. 7. divis. 8. learned well observe. But in heaven, nor Satan, nor any other enemy of the Church, can enter there to assault it; none of all these opposers come neare unto heaven, nor covetous nor su­perstitions, nor licentious; the Church hath there no disturbance, no nor yet noise, unlesse it be the Songs of Saints and Angells, and the shouts of prayses, tuned forth in the sweet melody of Hallelajah, which so many glorified voyces shall sing unto God; there is no­thing but tranquillitie and eternall peace and comfort within those blessed doores; There our eyes shall not be dimmed with teares, nor our soules surprised with feares, nor our hearts dejected with sorrowes, nor one eares disturbed with cryes, nor our senses distra­cted with paine; There are possessions without impeachment, King­domes without cares, length of yeares with strength of delights, greatnesse of state, without conscience of corruption, love of all, without jealousie of any; there men shall be good and not persecu­ted, truly religious and not opposed, happie and not envied, rich and not robbed, Kings and not flattered: Oh glorious Chu [...]ch tri­umphant, [Page 22]who would be unwilling to be dissolved, when it shall seeme good to the divine Providence; that he may be translated thi­ther, where is freedome from all assaults and oppositions. [...] August. [...] Dei. cap. 22. Cl [...]m­brotus reading Platoes Booke de immutalitate animae, cast himselfe downe from a Wall, and so ended his dayes, hoping thereby speedi­ly to come to that blessed estate, which is prepared for good men after this life. But for all his hast, his fact is rather to be lamented then imitated; we may desire the fruition of this blessed happinesse in the Church triumphant, but we must waite and stay Gods lei­sure for it; possessing our selves with patience (in the meane time) under the manifold oppositions, that wee are here likely to meete withall in the Church Militant; And this is the third and last thing which we may here be informed of, viz. the difference betweene the Militant Church on earth, and the triumphant in heaven.

A third Use may be for Instruction, Ʋse 3 and so it may serve,

1. To put us in minde, that wee be alwayes well prepared against these oppositions, it is no 1 Pet. 4.12. strange thing that happens unto us, when we meet with disturbances in the Church of Christ; For 2 Tim. 3.12. all that will live godly in Christ Jesus, shall suffer persecution; the counsell of the Wiseman (though Apochyphall yet holy) in this case is not to be rejected; Ecclus. 2.1. My soone if thou come to serve the Lord, prepare thy soule for temptation. Our Saviour Christ being to leave his Disciples, and knowing that after his departure evill dayes would come upon them, prescribes them one Petition, amongst the rest, for this pur­pose, which is the Matth. 6.13. last in his Prayer.

I know it is controverted among the Philosophers, Ʋtrum meli­us sit praescire, vel nescire mala futura. whether it be better to know or not to know future evills; and howsoever some resolve it as a thing unprofitable, yet well disposed judgements have ever held it as a faire conclusion, That it is better to know a calami­tie before we feele it, then to feele a calamitie before we know it; this makes the prepared heart with more ease to undergoe the trou­ble; and though the assault be great, yet being afore knowne, the feare will be the lesse. When the Prophets servant saw the Hoste of Chariots compassing the Citie, he cryed out, 2 Kings 6.15, 16. Alas, Master, how shall wee doe? Elisha answered, feare not; for they that be with us, be more then they that be with them. The like speech useth 2 Chron. 32. [...]. Hezekiah unto the people; these both knew before what would happen, and therefore were not dismayed when they were thus assaulted.

In the time then of our greatest tranquillitie and Halcyon dayes of the Church, it will not be amisse for the members thereof, to [Page 23]meditate of future evills, to thinke of oppositions, that they may be the better provided for them.

The children of this world are in this respect wiser then many Christians, who use in time of peace to have their traynings, muste­rings, tiltings, and many other martiall exercises, that so they may be before hand prepared for warre; the Mariner in a calme makes all his tackling sure and strong againvt a storme; the traveller who is to passe in a suspected way, provides himselfe accordingly: wee of the Church are to fight a great battaile, to encounter with Ephes. 6.12. prin­cipalities and powers, &c. to saile in a tempestuous Sea, to travell through a Wildernesse of many distressefull dangers; the greater therefore the troubles are wee are like to meete withall, the better furnished and forearmed wee ought to be. Saint Ambrose his coun­sell, in this case, is to good purpose; Ambros lib. 1. Offic. cap. 38. Gratia praeparandus est animus, &c. The minde is to be prepared with grace, and to be established unto constancy, that it may not be troubled with any terrours, nor yet dismayed with any sorrowes, nor ever yeeld with any punishment. And this is the first thing which wee are here taught, viz. that we be alwayes well prepared against these oppositions.

2. It may serve to teach us, not to be too much over-troubled when wee meet with them; He that is for Christ and his Church must feare no rumours, but in 2 Cor. 6.8. good reports and bad reports, and through prospericie and mischiefe, he must make way unto him that he seeks for, of whose name he makes profession.

This is the usuall case of the Gospell, He that gave us that blessed Covenant, meant not that we should sticke at these conditions; it is enough to have this Passeover, though wee eate it with sower hearbes, and to enjoy the Cant. 2.2. Lillie, though in the middest of thornes.

Be not then dismayed with the tumultuous oppositions, raysed by the false censures of the wicked world; What though the roaring sonnes of Beliall, make sonnes of thee at their joviall compotations? What though they brand thee for an hypocrite and dissembler? What though the erronious Courts of men, wrongfully adjudge thee, the friends and factors of hell compasse thee in on every side, reviling thine holinesse, oppressing thine innocency, neglecting thine equitie, overlaying thy povertie, &c. yet quiet thine heart with this encouragement, Ioh. 16.33. In the world thou shalt have tribulation, but be of good cheare, in Christ thou shalt have peace, yea, that peace which Phil. 4.7. passeth all understanding; which is enough for a man to enjoy, though he lacke the (ill conditioned) peace of the world; for he is [Page 24]unworthy of Gods favour, that cannot goe away contented with it, unlesse he may also enjoy the favour of the world. It was a worthy resolution of holy Jer [...]e Ʋtinam ob Domint mei nomen atque jus [...]ttam [...]n­cta [...]nti [...]um turba meserse­quuntur & tri­bulet; uttnam in op [...]robrium meum stolidus bi [...] mandus ex­urgat, tantum ut ego merce­dem Jesu con­sequer. Ieron. I would to God that the whole Nation of the Gentiles, Pagans and Infidells, would for the name of my God, and for the glory of his Gospell, persecute mee and trouble mee; I would to God, this mad and foolish world, would rise up against mee, for the profession of Gods blessed truth, onely that I may obteine Christ Jesus for my re­ward.

He that expects here a soft and gentle entertainment (living in the Church of Christ) will be much deceived; are not afflictions for the Gospell called by S ^t Paul, the Galat. 6.17. [...]. Vide Bez [...]e. Annotat. major. Markes of the Lord Jesus? and the 2 Cor. 4.10. dying of our Lord Jesus? What are they? are they not [...] sic vocat vincula car [...]eres cica­trices, &c. Paraeus in Galat. 6.17. bonds, im­prisonments, infamies, disgraces, &c. Yet here is our comfort, they are the sufferings of the Lord Jesus; the bonds and imprisonments of the members of that body, whereof he is the head; for his sake and the Gospells they were inflicted; and therefore, let us not be over-troubled when wee meete with them; but rather rejoyce in our tribulation, especially since it is for our SAviours sake: the loyall subject that suffers in his Princes cause, contents himselfe as well in his iron fetters, as the proudest Courtier doth in his golden chaine; much more may he glory and delight himselfe that meets with op­position in the Churches quarrell, and suffers ignominie for the profession of the truth. It should be so farre from disheartning us, that the more wee are opposed, the more should our zeale for the good of Gods Church be encreased. Like the Spirit of Elihu, being suppressed, it was Iob 32.18, 19. as Wine that had no vent; or as naturall corrup­tions in carnall men, become more sinfull when restrained by the commandement; so love to the truth in Gods children, should grow more fervent, when the Devill and wicked men labour to op­pose it.

And this is the third Use.

A fourth and last, Ʋse 4 may be for Exhortation, and so it may serve,

1. To encourage us, to stand fast in the times of opposition and to think never a whit the worse, but rather the better of our profession; accounting it an honour, that wee are the true members of the Church of Christ, though others (who are contemptible) doe cast contempt upon us for it. Things of good esteeme are neither easily kept, nor yet attained unto, and were there not great worth in the sinceritie of our profession, it would never meete with such oppositi­on, the Devill and wicked men, would never so much band against it. [Page 25]Shall wee then loose our hopes of so blessed a Covenant, because there be so many enemies strive against it? Shall wee betake our selves into the Wildernesse, and there live a Monasticall & Here­ticall life, alienating our selves from our worke and labour, be­cause wee are afraid of opposition? Oh, farre be it from us, how unworthy shall wee shew our selves of so glorious a priviledge, that will not stand to it, and for it, when the Devill and wicked men oppose it? Theodoret. Eccles. lib. 4. c. 24. Theodoret reporteth in his Ecclesiasticall Storie, that when Valens the Emperour with his Arrian heresie, had be­pestred the Christian world, and struck a deepe wound in the white bosome of the Church, by which meanes the flocke of Christ stood in great danger. Aphraates, a certaine Monk, a holy man of that time, contrary to his order, came forth of his vowed and confining Monastery, to succour the endangered truth; and being asked by the Emperour (who was offended at him) what he did out of his Ce [...]l [...] I would (saith he) have kept it, and did keepe it so long as Christs sheep were in peace; but now that tem­pests doe come on, and stormes bring them in danger; I cannot be coop'd up and suffer them in hazard of ruine, every stone is to be turned, every means is to be sought, to free them from this perill. He further addes, If I were Daughter to any man whatsoever, and were confined by my Father to a Closet or some secret cham­ber, and [...] part of the house; yet if my Fathers dwelling were on fire, should I not be very carelesse, if I would not then come forth to helpe to quench it, or give direction for it? So if now I should not helpe to teach true faith in Christ, by comming out of my Monastery, I should doe much amisse.

A resolution very fitting for these times, wherein the affayres of the Church call us forth; God forbid wee should now keep our selves within our Cloysters, and be terrified with the spightfull looks of our daring adversaries. He that would weare the wreath of Victory, must not like a coward either absent himselfe, or run out of the field, though he see much bloud to be spilt before his eyes. Israel had never gotten the promised Land of Canaan, had they been afraid of the sonnes of Anak; the more and the greater the oppesition is, the stronger should our resolution be. Its recor­ded of Saul, that when 1 Sam. 11.2, 6, 7. Naash the Ammonite, came up and encamped against Jabesh-Gilead, and there indenting with the people, to en­ter into Covenant with them, upon a base and deadly condition, to the great disparagement of Israel; It is said the Spirit of God [Page 26]came upon him when he heard those things, and his anger was greatly enkindled, insomuch, that although the Ammonites were many in number, great and terrible, and the case desperate, having but seven dayes respit; yet so much the more strong was the Spi­rit of God in Saul. and he tooke a yoake of Oxen, and hewed them in pieces, and sent them throughout all the coasts of Israel, by the hands of Messengers, saying to this purpose; that even so should their Cattell be dealt withall, whosoever would not follow him in this just quarrell. It was valiantly done, and like a worthy Cap­taine.

Such undaunted Spirits there have beene, who in the Churches cause, have stood it out against all oppositions; our blessed Apo­stle S ^t Paul. when he came to Athens, a place full of Idolls, yea I may say of Devills; in every corner were Temples set up for that purpose. It is said that his Spirit was Acts 17.16. [...]. In [...]abatur, Vulg. Irrita­batur. Aug. Erasm. Tremell. Beza. stirred in him, incited, exaspe­rated, (as the word will beare) in so much that he was as it were without himselfe, to see that horrible blasphemie against God; and did he not here at Ephesus adventure himselfe in this uproare, when he would have Acts 19.30. entred in unto the people, hazarding his owne life; as well for the maintenance of that truth which was opposed, as for the defence of his friends, which were then sur­prized. The like worthy resolution was in that holy man Martin Luther, who having stirred up the whole world against him, and perceiving little or no hopes, but that the doctrine of the Gospell should have been stifled in the Cradle; endeavoured the mainte­nance thereof against all opposition, and hearing that the Divines of Massaeus Chron. 20. p. 27 3. Lovaine and Cullen had burned many of his Bookes, by the command of the Pope, he openly burned the Popes Lawes, De­cretalls, and Bulls, saying, I have done to them, as they to me; and so heroycall was his Spirit, that he dared to professe, that he would enter into that fore-warned Citie of Fox Mar­tyroll. Anno. 1521. pag. 977. Wormes, though there had beene as many Devills in their streets as Tyles on their houses, to answer for himselfe before Charles the fifth of that name, against Cekius and others.

Thus naturall it hath ever been to true Spirits, that are guided by the Holy Ghost, not to be daunted with perill, nor to hang downe their heads for the opposition of the Devill. But what speake I of the noble Champions of Christ; the very Heathens were so undaunted in their Heathenish Religion, that they feared no danger, while they were about their superstitious rites. As [Page 27] Numa Pompilius, sometime King of the Romanes, when newes was brought him of his enemies, that they were at hand ready to sur­prise him, put the Messenger off with this memorable Speech; Plutarch. Apotheg. & in vita Numae. What tell you mee of dangers or enemies, doe yee not see that I am sa­crificing to my God? What a shame were it for us, if the true Reli­gion should not beger in us a more noble resolution, for the main­tenance of it against all opposition, since we have God bound by promise to deliver us, when wee faithfully crave his succour and assistance; and since it is almost all one (as Fulgertius in his first Booke to Thrasimund King of the Vandalles affirmeth) Pene id esse fidem nolle as­serere, quam negare, uno co­dem (que) silentia firmat errorem qui terrore seu tempore possessus silen­do non astruit veritatem. to deny the faith and not to stand for it and maintaine it, because, (as he there reasoneth) a man by one and the same silence, strengthneth errour, who through feare or negligence holding his peace affir­meth not the truth.

And thus of the first thing, which this point may move us to, considered in this use of Exhortation, viz. to stand fast in the times of opposition

2. It may serve to stirre up every one, (to the best of his power) to endeavour the furtherance of the Reformation; A dutic be­longing indeed,

1. Principally and particularly unto those that are put in autho­ritie for this purpose, who by their Non quod natura sint Dej, sed quod officium corum sit ordinatio div na. Bern. in Joan. 10. office and Ob communi­tatem ipsis po­tentiam & potestatem. Zanch. de na­tu. Deilib. 1. cap. 12. communication of power, are Exod. 22.8.18. & 21.6. Psal. 82.6. Acts 23.5. Gods upon earth; into whose hands, the God of hea­ven hath committed the Rom. 13.4. sword of justice, that it may be drawne out of the Icabberd, to wound the Psal. 68.21. hairie scalpe of such persons, as are the greatest enemies to the Church of Christ; and who more then our s [...]ducing and seduced Papists, the pestilent distur­bers of this Kingdome, the sworne enemies of our Church and State, the maine opposers of an hopefull Reformation. How shall Israel enjoy the Land of Canaan in quiet, if those cursed Cana­nites be not subdued? What safetie can wee be in, when such mis­creants lurke in our dwelling? When Priests and Jesuites shall be suffered to run from house to house, and seduce whole families? When neither Countrey, nor Citie, nor Court, shall be free of such conspiratours? who have not onely ( foveas but foventes) their holes, but friends and fautors to protect them. But blessed be the God of Heaven, who hath so furnished those Heroicall Spirits (now at this present assembled in the Honourable Court of Par­liament) with Eccles [...].9. stout hearts, and undaunted Exod. 18.21. courages, that they feare not to execute Justice boldly, upon the great and proudest [Page 28]offenders; Goe on yee noble Worthies, with the Spirit of forti­tude, well tempered zeale, and godly constancy, to brandish the sword of Justice, and to run through (as I may say) the very heart of farre-spreading Popery, Atheisme, and all manner of Superstition; to strike at the very roote of all those abominati­ons, which you are daily petitioned to redresse: Not fearing the faces of men, though their faces be as the faces of Lyons, and their visages never so terrible. What should hinder you in this course of reformation? You have the prayers, helpe and appro­bation of all good men, the assured assistance of God himselfe (the supreame Magistrate) who will reward your care, and crowne your diligence: the Law, Religion, and Conscience, is on your side, You cannot want seconds, while these take your part. Proceed then (as you have begun) you blessed Instruments of this happie Reformation; not onely severely to censure, but ut­terly to suppresse, the raging, ranging, and roaring sinnes, both in Clergie and Laitie. Let such be placed in Authoritie over either, as may not onely by the dutie of their calling, seeke earnestly the reformation of those things that are amisse, but also may by their well ordered holy lives, be Lanternes and spectacles of vertue and godlines, patternes and presidents of well-doing, grace and good­nesse to all others. That the people by them, as by a glasse (even as the youth of Greece did by Epaminondas) may learne to trim and adorne themselves with all vertuous ornaments; This, this, will be the most hopefullest course, to rectifie things that are depra­ved, to unite things that are divided, to set in order and reforme things which had need to be amended.

Besides, greater love you cannot shew to the Church of Christ, more loyaltie to your Prince, more safetie to the State and King­dome, that it may continue in peace; a greater encrease of joy and comfort unto your owne lives and livings, your wives and children, your pleasures and contentments, than in taking the Romish Foxes, and abandoning those Lyons-Whelpes, which hitherto have been nursed in this Kingdome for our owne de­struction, proceeding (according to your just Lawes and whole­some Statutes) to confiscation of goods, to imprisonment, ba­nishment, or death it selfe, according to the quantie of their offen­ces; for where lenitie will not recover, nor smaller punishments worke any correction with them, to move, or remove them from their heresies and other corruptions, no further clemency is there [Page 29]to be shewed, since (as Lypsius hath well observed) Ipsa clemen­tia est, in des­perate malos, non esse cle­mentem. Lyps. lib. de unareli. It is good demencie not to shew any clemencie unto those that are despe­rately evill. And thus principally unto whom this duty belong­eth, viz. unto those that are put in authoritie for that purpose.

2. More generally it belongs unto all; every member of the Common-weal ought to endeavour it, and that two manner of wayes, viz.

1. Privatively.

2. Positively.

1. Privatively, by avoiding all such things as may hinder it, I will (omitting many others) onely name these three.

1. Diversitie of, Religions, there is no greater impediment to a blessed Reformation, then a gallamaphry of religion, when eve­rie man shall be suffered to worship God his own way. Symmachus indeed the Oratour, laboured by way of argument to procure a generall toleration of Religion, and thought of no such inconve­nience in it: Quia Deus immensum quiddam est & infi [...]tum cujus natura profecte cog­nosci non po­test, equum e [...] ­go est ut di­versa ratione colatur, pro ut quis (que) aliquid de Deo perci­pit aut intelli­gat. Epist Sym. Because God (said he) is immense and infinite, and his nature cannot perfectly be known; it is convenient he should be as diversly worshipped as every man shall conceive or under­stand. But he was deceived, and so was Th [...]mistius, that laboured to perswade Valens the Emperour, that God was well pleased with variety of Sects, Dum ita plu­ribus modis co­litur, &c. Socrat. Ecclesi. lib 4. ca. 27. because by this tolleration of divers Religions, he is worshipped after divers manners: And so the Papist that sometime would have perswaded our late Soveraigne James (of happy memory) the great King of Britaine, that it was not onely lawfull and expedient, but also honourable for him to permit the publike profession and practise of the Romish Religion within this Kingdom, (as Parsons, Allen, Bishop, and others of that hereticall crew, have endeavoured to maintain.) But who may not see their ayme in this, which is not so much to get harbour for their own, as to shuffle out ours, and to bring all to theirs; or at leastwise to set us together by the cares, that so they may the better work their advantage: Which was the plot of Julian the Apostata (as St. Augu. Epist. 166. Augustine reports of him) having a desire to set all Christen­dome in combustion, cast a fire-ball of contention amongst them, by proclaiming libertie to all heretiques and schismat ques, to set abroach their damnable doctrine; hoping thereby utterly to ex­tinguish the name of Christians. True it is, we are too too faultie i [...] this kind, and whether I may say through the subtiltie of our seducing adversaries, or through the too much connivencie of [Page 30]those which hitherto have sate in the seats of Justice, suffering the wholsome Laws and Statutes (ordained for the suppressing of all heresie and superstition) to rust (as the Habemus se­natus consultū velut gladium in vagina re­conditum. Cic. orat 1. in Catil. Oratour speaketh) like swords in the scabards, and never draw them forth against the sworn enemies of our Church and State. I say whether by means of either of these, or (as its most likely) by both of them, so it is, that if you would seek the religion of all Heretiques, here you may find them in this Kingdom; insomuch that England (as sometimes a Member of the House of Commons in a Speech of his hath of late declared) is like to turn it self into a great Amster­dam: there is amongst us a confusion of religions as there was in Babel of languages. Ah and alas, that this Land which hereto­fore hath been a Sanctuarie for true Religion, a refuge and shade in the heat of the day, for persecuted professors, who have been chased like Bees from their own hives, should now become a common receptacle for Atheists, Anabaptists, Adamites, Fama­lists, Neuters, Hypocrites, luke-warme professors, and Popish wanderers: can he be safe in the tolleration of all these religions? will the Lord hold any Prince or State guiltlesse, which permit a pollution of his name? as the worship of a false god, or the false worship of the true God, is a pollution of his Name, (as himself hath Ezec. 20.39. declared.)

He is a jealous God, and will not endure any rivals; Theod. l. 6. ca. 4. Valenti­nian the Emperour when his Souldiers had chosen him, consulted to have joyned another with him; No (faith he) it was in your power to give me the Empire, while I had it not; but now when I have it, it is not in your power to give me a partner. God will have the whole, and cannot endure that our hearts should be di­vided between him and another: if we do he will cut us off from the land of the living, (as he threatneth, Zeph 1.5.)

Is not our Religion the foundation that even beareth up the whole frame and fabrick of State? and can it be possible for a buil­ding to stand upon three or foure foundations? Religion, it is the soul which animateth the great body of the Common-wealth; and will not that body prove a monster, that shall be informed with divers souls? The Church and common-wealth have but one center; every new motion therefore in the one, must needs make a commotion in the other: for as one Revel. 12.7. heaven held not Michael and the Dragon in peace, nor one house the 1 Sam. 5.2, 3. Arke and Dagon, nor one Gen. 25.22. wombe Jacob and Esau, nor one Ioh. 2.16. Temple, Prayer [Page 31]and Marchandizing, nor one Numb 5.2. lampe the clean and leprous, nor one Euseb. Eccle. li. 2. ca. 22. bath, John and Corinthus no more can this Kingdom an hotch­porch of religions; when one Congregation shall be Jews, another Samaritanes, one Papists, another Protestants; some calling upon God, some upon Angels and Saints, creeping to Crosses, bowing to Images, and so burning in emulation for their severall services, as fire and water shall sooner agree, then these accord in their judgements and affections about a reformation.

It was therefore good advice and sage counsell, which Maece­nas gave to Augustus, to punish severally all innovations in matter of Religion: Non solum Deorum causa­sed quia nova quedam numi­na [...]tales in­ducentes mul­tos impellunt ad rerum mu­tationem. Non solum Deorum causa, &c. not onely out of a regard of piety, but also for reason of State: And Quod filen­tium [...]ereticis indixerit. Ni­ceph l. 12. c. 15. Theodosius is commended for putting all Heretiques to silence. Assuredly the body and state is then strongest when the multitude of beleevers (like those in the Acts) shall be of Act. 4.32. one heart, and of one soul.

Beware then of sundring and distracting your selves into many religions, turn neither to the one hand nor to the other, but keep you close to the true Religion. I but in these troublesome times, you desire to know which is the true. I must confesse indeed, that we may truly and justly complain with Calvin, Hoc nostrum seculum bor­renda quedam sectarum por­texta protulit. Calvin. in 1 Ioh. 4.1. This our age hath brought forth strange monsters of heresies; and some (none of the worst nor meanest neither) out of their just and great ha­tred to Superstition, have overshot themselves, and run into ex­treames. Now it is no slight stratagem of Satan (as a Dr. Featly Serm. in 2 Cor. 2.11. learned man, yet living hath demonstrated) to bring us from one extream to another, and so by over reaching against heresie and supersti­tion, to wrong the true Religion; as St. Augustine in his zeal against the Pelagians, who sleightned Baptisme, went too far in urging the necessitie thereof, pronouncing all children that died unbaptized to be damned: and how many are there amongst us (saith mine Author) who out of hatred of the Antichristian ty­rannie, condemne all Ecclesiasticall Hierarchy? out of detestation of superstitious rites, dislike even decent ceremonies? in opposi­tion to garish and idolatrous trimming of Temples, are brought to disallow all cost in adorning and beautifying Christian Chur­ches. This is not the truth: In medio consistit veritas; errours in doctrine may be in both extreames, and truth in the middle. As men therefore when they passe over a narrow bridge, if they be be not exceeding carefull, when the body swayeth, or the foot slippeth one way, by hastily leaning too far the other, they may [Page 32]irrecoverably fall; therefore the Medio tu­tissinius this. middle way is the safest. Even so in this case. Tertullian (to find out the true Religion) would have us fix our eyes upon that Quod Eccle­sia ab Aposto­lis, Apostoli à Christe, Chri­sus à D [...]o di­di [...]t. Tertul. de praescript. ca. 21. & 37. which the Church hath received from the Apostles, the Apostles from Christ, and Christ from God. This was that which our Church of England resolved upon in her first reformation, in the dayes of Edward the sixth, when for the avoiding of diversities of opinions, and for the stablishing of consent touching true Religion, those 39. Articles of our Church were agreed upon. To these (though happily by some in these dayes contested against) let us still subscribe, if we desire a re­formation of those corruptions that are now crept into our Reli­gion. And this is the first thing we must avoid, diversitie of Re­ligions.

2. Division of hearts, a true effect of diversitie of Religions, and not onely a great impediment to Reformation, but an open gap to confusion; the enemie having thereby a greater advantage to work his purpose. For it hath ever been the wilinesse of Satan, to make first a division in the Church, and then singly to set upon her, that he may the easier make his conquest upon a part, then the whole; as the last of the Horatii dealt with the two Curatii in the Addito ad virtutem dolo ut dist [...]aberet hoste simulat fugam, singu­losque (prout sequi poterūt) adortus exupe­rat. Flor. li. 1. ca. 3. Romane storie; the manner whereof by Livi. Decad. 1. lib. 1. Livie is thus at large described. It being agreed by both Armies of the Romanes and the Albanes, for the sparing of much blood-shed, to put the triall of all to the issue of a battell, between six brethren, three on the one side the sons of Curatius, and three on the other side the sons of Horatius; while the Curatii were united, though they were all three sorely wounded, they killed two of the Horatii; the third re­maining though not hurt at all yet finding himself not able to make his partie good against all three, begins to take his heers, and when he saw them follow him slowly, one after the other as they were able, by reason of their heavie armour and sore wounds he fals upon them one after another, and slayes them all three. Even so, the devill assau [...]ts not this body while it is healthy and strong, as long as the parts are nearly compacted and condensated by cha­ritie; but like a wily enemie, takes advantage by some dange­rous breach, and enters through the disbanded troopes of our armies.

Divisions have evermore been an enemie unto any good work, especially to this of Reformation; how should our adversaries be ever perswaded to accord with us, when we cannot agree [Page 33]amongst our selves? will not they boast the goodnesse of their errours, whilest we differ in our truth? and be deterr'd from our communion, when they shall see and behold our dissention? One of the maine arguments whereby Gen. 34.21, Hamor and Shechem went about to perswade their people to entertain Jacob and his familie, and their Religion, was, because they were peaceable: the very Heathen will condemne what we professe, as untrue and unwarrantable; Quia omnis secta Christia­nismi titulos sibi vendicat, tamen alia ali­am execratur & condemnat, Clement. Alex. Stromat. l. 7. when every sect challenging to it self the title and right of true Christianitie, shall yet neverthelesse one curse and condemne another.

It is a militarie principle, Tempt not an enemie by giving him the advantage: what is this but to hearten their malignant oppo­sition to assault us, when they spie a breach amongst us? Anximus Philippum no [...] ipsi Atheni­enses. The Athenians complained, that they had strengthened King Philip against themselves, by their own contentions: and so may we, our own seditions have been our enemies gains, broken down the walls of Sion, and betrayed the peace of our Jerusalem: and how indeed can it be otherwise, when as the dissolving the union of parts, is the overthrowing the unitie of the whole. Tis so in other bodies, [...]. Naz. orat. 12. p. 198. every part of the world subsisting by a peaceable temper, and dissolving by the contrary: so true is that maxime in Philo­sophie, in all States and Societies, Omne divisibile est corruptibile. In the body of a man, so long as the humours are at a fair agree­ment, choller proportionably allaid with fleagme, and the sprightfull blood ballast with melancholly, the whole is preser­ved by the harmony of its parts; the perfect Connexi [...] totius corporis unam sanita­tem unam pul­chritudinem facit. Leo E­pist. 84, c. 11. joyning of each to­gether, causeth one health to blesse it, and one beautie to grace the whole composure of it; but when these are striving one with another, when the blood and the choller are one against another, then there is an evidence and open signe and overture of destru­ction; there being as it were all the banners of nature displayed, to destroy it self. Even so in the Church of God, when one mem­ber shall strive and fight against another, learned men set them­selves against learned men; one Protestant Preacher set to dispute that which another teacheth, and to pull down that which ano­ther buildeth: to wrangle and jangle not so much (it may be) about fundamentals, as trifles, meere unnecessarie superstitions, a consent (perhaps) of opinions in contrarie termes, (as 1 Sent. d. 11. q. 1. Scotus censures the difference betwixt the Easterne and Westerne Chur­ches) for a little meat and for dayes, (as the Church of Rom. 14 5.15, Rome was [Page 34]grievously distracted, great stirs were raised (as afterwards by Victor Bishop thereof) about the use of leavened and unleavened bread, as Euseb li. 5. cap. 14. Eusebius testifieth) the like contentions about things indifferent, do trouble the Angli [...]as quoque & Sco­ti [...]as E [...]l [...]sias sim. lecerta [...]n de re [...]us adia­phoris in hanc usque diem exerc [...]t. Pa­raeus in Rom. cap. 14. English and Scottish Churches to this day; about sitting and kneeling, about black and white, (as some­times the Constantinopolitanes did in the dayes of Justinian about blew and greene, till (as one saith) they were all neither blew not greene, the slain swimming in blood, and the Emperour him­self endangered. So the factions of the Bianchi and Neri about the two colours of black and white, cost the Dukedome of Flo­rence deare, even the beauty and peace of the Countrey.)

This of all others is most dangerous, and a fore-runner of a great and fearfull calamity that must befall the whole house. Thus I was in Grecce, but when? even a little before it came to rume. It is our Saviours axiome, Mark 3.14. A Kingdom divided against it self can­not stand: the building is much endangered to ruine when the stones square and jarre one with another. Needs must the daugh­ter of Israel be disquieted, and her peace disturbed, when such op­posites, like Rebeckahs twins Gen. 25.22. struggle in her wombe. If the di­straction of voices hindred the building of Babel, will not division of hearts hinder the building of Jerusalem? Miserable experience hath made it manifest, to the great detriment of sundrie Nati­ons, that disunion follows, where distraction went before. The division amongst the Troians, made way for the Grecians; the Grecians being divided, Philip was brought in: The division of the Assyrian Monarchie, brought in the Persians; of the Persian, brought in the Macedonian; of the Macedonian brought in the Romane; of the Romane brought in the Turke; which unclean bird should never have roosted in those sanctified Dominions, Mahomet should never have been worshipped, where once the Arke stood; had Israel been true to Judah, but the renting of the ten Tribes from the two, hath made both the two and the ten miserable.

Divisions in the Church do usually lead to a disturbance in the State, and so both fighting one against another, untill at length an utter extirpation devour and swallow all. Oh the unhappines of civill dissentions! The Gallo [...]um decies centum millia cecide­runt Ecclesiarū 20. millia fun­damentis ex­cisa. Collignius. French our neighbours, can speak it by experience, in whose late civill wars there were no lesse in ten yeers space, then ten hundred thousand men consumed, twentie thousand Churches overthrown. Our own home-bred garboiles [Page 35]are yet fresh upon record, in those distracted times of Henry the sixth, betwixt the Houses of Lancaster and Yorke, in which unhap­pie quarrell before they were united, there were cruelly butchered an hundred thousand men (as Pont. Heute. one saith) ten thousand families (as Comineus. another) were rooted out, and fourscore Princes of the blood Royall, put to death; insomuch, that no man can but marvell (saith Sic Comine­us, ut nullus non execretur & admiretur crudelitatem & barbaram insaniam quae inter bomines eodem sub cae­lo natos, ejus­dem linguae sanguinis reli­gionis exerca­batur. one) at that barbarous immanitie and ferall madnesse, commit­ted betwixt men of the same Nation, language, and Religion.

In a word, they that have been least endamaged, have but little cause to joy in it: the Lord blesse this Nation from it, rather let it befall the enemies of God and his Church, that they may be Isa. 49.26. fed with their own flesh, and made drunken with their own blood, as with new wine.

As for us let there be no 1 Cor. 1.10. divisions amongst us; but let us be per­fectly joyned together in the same mind and in the same judgement. Psal. 133.1. Behold, how good and how pleasant a thing it is for brethren to dwell to­gether in unitie! when inter multa corpora non multa corda (as Aug. in Psal. 133. Au­gustine speaketh) amongst divers men, there are not divers minds: It is precious as the oyntment of Aaron, and profitable as the dew of Hermon; the Lord make this dewe abundantly to fall about the Tents of the Church of England.

This sweet agreement amongst our selves, is (as Hoc praeci­pium est reli­gionis nostre caput. Calvin in 1. Cor. 1.10. Calvin saith) the main head of our Religion; upon this Hoc etiam consensu stat & submixa est salus Ec­clesiae. Calv. ib. rock the health and safetie of the Church is founded and setled; if therefore we desire to further the reformation of it, from such corruptions and abuses as are in it, let us beware of these divisions: which is the second thing we must endeavour to avoid.

3. Dissension about teachers, which ordinarily effecteth a divi­sion of hearts, and so makes a most dangerous rent and breach in the Church of Christ; Some are so wise, that they care for no Prea­che [...]s at all, no mans gift likes them, nor yet any mans labour pre­vails with them: like the Matth. 11.18.19. Jews, though John came in one sort, and Christ in another; yet neither John nor Christ could please them.

Others are so wilfull that such an one shall teach them, and no body else, none comparable unto him: and they that do not hear him, are not worthy (in their judgements) to be accounted Pro­fessors.

The refractorie will hear none but refusers of conformitie, con­denming all others that shall subscribe and interpose themselves for the Churches peace, as time-servers, enemies to all goodnesse, men [Page 36]of prophane minds, haters of Religion, despisers of the Word, and such as would be as forward for the Masse, as the Communion, if the State should alter; on the contrary, the conformist will not hear them as do not suit with him in every point, flouting and de­riding them under the name of Puritans, Brethren, Precisians, and such like. The licentious and corrupt liver, he likes none but such as will 1 Pet. 4.4. run into the same excesse of riot with him, drink, and sweare, and drab, as he doth; preach to his Parishioners in the Lycaonian language [...], Omnia bene, every thing is as it should be, when God knows all is starke naught; unlesse he will Ezek. 13.18 sewe pillows (where indeed he should rather quilt thorns) and proclaim Ier. 8.11. Ezek. 13.10. peace, peace, in stead of war, and Prov. 24.24. say to the wicked, thou art righteous; he is no Parson for him: let him Micah 2.11. Isa. 56.12. prophecie of wine and of strong drink, and he shall be a Prophet for these men. Others again esteem of none, but such as are excellently endowed with more then ordinary gifts both of nature and grace; to him they will flock, and him they will admire: but if a man of lesse eminencie and meaner parts, be in place, (though approved of by the Church, and one who is con­scionable in his way, diligent and painfull in the employment of that talent which is committed unto him, for his Masters advantage, of an holy life and conversation) yet, they will not vouchsafe to hear him: he is either of a slowe voice, or else of a bad memorie, he looks too much on his book, his method pleaseth them not, nor yet sometimes his doctrine; some say he preaches too much mercy, others too much judgement (as if he knew not 2 Tim. 2.15. rightly how to divide the word of truth) and so one way or other he is not for their tooth.

Now this must needs breed a great distraction and unorderly confusion in the Church, when some shall be extolled, others slight­ed, and others despised, it works much upon the contemned part, stirs them up to anger, provokes them to discontent, settles them in malice, incites them to envie: All which are grounded upon contempt (as the Aristot. li. 2. Rest. cap. 2. ubi ira sic dif­ficitur. [...]. Philosopher sheweth) nothing being at any time taken offensively, but sub ratione contemptus; when men shall be neg­lected by others, as if they were not, and have no reckoning at all made of them, as if they were not worth the whistling after, in respect of others (to whom it may be they are no wayes inferiour in regard of some other graces of the Spirit) this I say is grievous to their nature, makes them many times prefer greater inconveniences before it (as he in the Satius est mibi quovis exitia interire &c. Plaut. in Cistel. Act. 4. Scen. 3. Comedie, who had rather be banished, [Page 37]then derided or contemned) this exasperates mens thoughts, makes them impatient one of another, drives every side upon a peculiar bottome, and so procures an inseparable division amongst them.

The Church of Corinth, though otherwise a renowned Church, 1 Cor. 1.2. sanctified in Christ Jesus; Vers. 6. confirmed in Christ, Vers. 9. called unto the fellow­ship of the Sonne of God; yet are blamed by the Apostle for these Vers. 11.12. contentions amongst them.

They had three famous Preachers, men of extraordinary worth and great eminency in the Church.

There was S ^t Paul, who for his learning, zeale, sanctification, miraculous conversion, fiery devotion, though he were Novissimus Apostolorum in ordine, yet he was Primus in merito, being rapt up into the heavens, where he learned Divinitie amongst the Angells in the Schoole of Paradise, under the tuition of God himselfe.

There was Apollo, who was borne at Acts 18.24. Alexandria, powerfull in the Scriptures, fervent in Spirit, received amongst the Disci­ples, after some instructions from Aquila and Priscilla, teaching Christ eloquently, and powerfully, and refuteth his enemies boldly.

There was Cephas, who (as Jerom. Ca­talog. Script. Jerome stiles him) was Princeps A­postolum, or (as Chrysostome calls him) Supremus praecipuus, sive supremum lo­cum obtinens. Excellentissi­mus, sive E­minentissimus, apud Herodia. lib. 7. [...], the Primate and chiefe of the Apostles, either for the priviledge of his age, or the li­bertie of his speech, or honours conferd upon him by our Saviour, as choosing him for his individuall companion in raising the dead, in his transfiguration on the Mount, in his last Vigils in the garden; his speech alwayes directed to him, as a person representing the rest, his favourite and darling, &c.

All of them (no doubt) men of grace and excellent gifts, though not all of one sort; and through this diverfitie, the Church of Co­rinth falls into as great distemper; Some will be for Paul, profes­sing themselves to be onely his followers; others for Apollo, mag­nifying his powerfull Eloquence, and slighting Pauls plainnesse; others for none of them both, but onely for Cephas; they will goe heare him, he goes beyond the other two. Now these dissentions amongst them about their Pastours, did not onely hinder the Apo­stles proceedings, who was to impart unto them some great my­steries; but also hatcht contentions in their secular affaires; as may easily be seene by his gradation, cap. 3.3. there being amongst them 1 Cor. 3.3. envying, and strife, and divisions.

The same effects hath this dissention wrought in other Churches; [Page 36] [...] [Page 37] [...] [Page 38]What it may doe in ours, may easily be perceived, if in some rea­sonable time it be not amended.

All you then that desire an happy proceeding in the reformation, avoyd this dissention. You that are Non-conformists, despise not them who have willingly subscribed, (I doe not say, like those sub­till Gelas. Cy­zic. part. 2. cap. 27. Arrian Bishops, [...], onely with their hands, but not with their hearts; but such as have freely and chearfully con­formed) It is no impossibilitie for such men to be good and honest, and religious and zealous men too, yea and to lay downe their lives for the testimony of Gods truth, and for the maintenance of the Gospell, if they should be thereunto called; as many such in this Kingdome did, both Bishops and conformable Ministers in the dayes of Queene Mary.

And you that are Conformists, neglect not to heare them, who refuse subscription; there be of that part also, good and honest men, of unreproveable conversation, who have upright and sincere hearts to God-ward, who are unfeinedly zealous of his truth, in the maintenance of pure Religion, there may be Sanctistante charitate pos­sunt errare e­tiam contra Catholi [...]am veritatem. O [...]cham. Dial. part. 1. lib. 2. cap. 4. errour in judge­ment in both; both subject to infirmitie, and therefore let neither be despised more then either. Keepe you close to your owne Pa­stours (especially at such times when they give their attendance within the doores of the Lords Sanctuary, Heb. 13.17. watching for your soules) though their gifts be farre inferiour, and come much short of the gifts of many others; yet they are they that must give an ac­count of you unto God. Besides, all the Lords servants in the Mini­stery, are not alike endowed; some have Math. 25.15. five talents, some but two, some but one; some have a more excellent gift of conference, some of prayer, some of exhortation, some in opening of a Text, some in application, &c. and yet all are Gods faithfull servants, and have their gifts given them to 1 Cor. 12.7. profit withall, and from any of their gifts, 1 Cor. 14.31. all may learne and get profit, if the fault be not their owne. He that hath the meanest, (being truly sanctified,) may yet conferre aliquid in publicam, cast his gift such as it is into the common treasu­ry of the Church; which may some way or other be profitable unto Gods people, and helpe on-ward the edification of those com­mitted to his charge (as I have In a Sermon preached at a Visitation, holden at St. M [...]haels Church in Lewes Aprill the ninth 1638. elsewhere declared.)

Physitians say, that the Constitutions of all mens bodies, are of a mixture of hot, dry, cold, and moist, and yet the wisdome of God hath so diversly tempered these, that scarce in the world are two men to be found, in every point of the like temper; The face of man [Page 39]is not above a span over, yet let ten thousand men be together, and their countenances shall all differ: So in the Church, let diverse men Preach of the same Text, and all soundly and to the point; yet scarce two of an hundred to be found, that have in all things the like gift, either of matter or utterance (therefore it was to the amazement and admiration of Ptolomie, that the Seventie Inter­preters, being placed in sundry roomes, never conferring and see­ing one another, did yet upon the same Text, write the same thing, not onely for sence of matter, but even for sound of words (as Au­gustine reports) but this is the same [...], That manifold wisedome of God, that liking not one, wee may like another, and the varietie of mens affections be satisfied with the varietie of his gifts. Accord then in this particular, doe not abuse this great mercy, contemne none for the meannesse of his gifts (if truly sanctified) but make a good use of all, that by some one or other of them, you may be throughly reformed, and so brought from all your sinnes unto God. And this is the last impediment which must be avoyded, if we desire the furtherance of the Reformation, viz. dissention a­bout Teachers.

And thus of the first way, how it ought to be endeavoured, viz. privatively.

2. Now positively, and that two manner of wayes.

1. By a generall Humiliation.

2. By a particular Reformation.

1. By a generall humiliation, When all of us from the highest unto the lowest, shall like the Ionah 3.5, 6. Ninivites, present our selves before God, in sackcloth and ashes, and ply him with our sighs and teares, our fastings and prayers, which are Hae [...] sunt ar­ma coelestia quae stare & perseverare fortiter faci­unt, hoc sunt munimenta sptritualia & tela divina quae protigunt nos. Cypr [...]an E [...] 1. the spirituall weapons, wee alone can trust unto, and the proper armour of a Christian Soul­dier, to fight against the fearfull combinations, of the Churches powerfull and vigilant enemies. The Lord requires this at our hands, when we desire great things to be wrought for us, he must and will be sought unto, in the use of this meanes: At all times we ought to Macah. 6.8. walke humbly with our God; in times of prosperitie, in times of greatest joy; but especially in such times as these, now this grace is chiefly called for; when our crying sinnes have awa­kened Gods justice, and broken the Viall of his anger over our heads, insomuch, that the drops of bloud hang hoovering in the ayre, like clouds of vengeance, ready to breake downe upon us; when the darke and mistie fogges of wickednesse, are gathered to­gether [Page 40]from sundry places, threatning some great tempest of thun­dring and lightning, insomuch, that wee have just cause to feare a black and dismall day, a bloudy day of invasion and utter desola­tion neere at hand. Now, (if ever) wee have need to humble our selves, that if possible, the strong winde of our devotions, together with the swift gale of our sighes and teares, may cleare the skie, and so dispell those cloudy vapours in such sort, as that they shall not fall upon us. This is the course proposed unto us; the most ef­fectuall meanes for the averting of judgement, and the obteining of mercy: This will flie to the Heavens, and peirce the clouds, and not be terrified with the height, nor yet frighted with the frownes of justice; therefore the Saints in their greatest streits and strongest oppositions, have betaken themselves unto this meanes. The Iudg. 20.26. Israe­lites when they were distressed, for the murther of their men, which were slaine by the Benjamites, went up to the house of God, and there spent an whole day, in weeping, fasting, and prayer. 2 Chro. 20.3. Jehosa­phat commanded a publick fast to be kept, when the enemies of the Jewes invaded his Kingdome. So did Nehem. 9.1. Nehemiah, of purpose to turne away the vengeance which might justly have befallen them, for marrying of strange wives.

This kinde of humiliation was exercised by Exod. 34.28. Moses, 1 King 19.8. Elias, and our Mat. 4.2. Saviour Christ, at such times as when great matters were to be attempted by them, It is that, which in these dangerous times of ours, both God, our King and Countrey, have called upon us to performe. The glistering ornaments of Courtly robes, have alrea­dy been changed into mourning weeds; The great King of England (as sometime the King of Ionah 3.6. Ninive) hath arose from his throne, and stript himselfe of his costly rayment; the Princes, the Nobles, and Peeres, have already moystned this way with their teares, and put on with all their force of zealous prayers: You in the Citie, and wee in the Countrey, have sate in ashes, and girded our selves with sackcloath; how farre wee have prevailed, the God of heaven onely knowes: My charitie gives me to thinke, that in the great and solemne dayes of your humiliation, you humbled your selves 2 Chron. 33.12. greatly before the God of your Fathers; and cryed Ionah 3.8. mightily unto him; with holy eagernesse, yee devoure those fasts, and are well con­tent with the austeritie of that pious penitence; It is the comfort of your soule to be perswaded, you shall prevaile with God; the very thoughts of the continuance of his frownes upon you, were enough (with Gen. 4.5, 6. Cain) to make you cast your countenance downe to [Page 41]the ground. If successe prove not answerable to your hopes, there is yet required a greater measure of humiliation; Joel 2.16. Let the Bridegroome goe forth of his Chamber, & the Bride out of her Closet; Let every man hum­ble himselfe in his own familie, betwixt himselfe and his own Spirit, himselfe and his own houshold, (no further I durst not warrant you, as to assume that prerogative to your selves, by gathering (when you please) an open assembly, to sanctifie a publick fast, to call to sackcloth & mourning, before the Magistrate have decreed it; this were to deny Caesar his due, to prescribe a service contrary to the president of ma­ny 1 Sam. 7.6. 2 Chron. 20.3. Ezra 8.21. Hest. 4.16. 1 Kin. 24.8. Ioel 3.15. Scriptures, and to teach a point of discord and confusion, which within a Christian Common-wealth, must carefully be avoyded) one­ly with your selves, in your own private domesticall charge, (if need require) weekly use the benefit of this meanes; Psal. 55.17. Cry aloud unto God, evening and morning, and at noone; Gen. 32.24, 26. Wrestle with him (as Jacob did) never let him goe, untill you have obtained the blessing; be your reso­lution as the Shunamites was when shee spake to Elisha, 2 Kin. 4.30. As the Lord liveth, I will not leave thee. And if through the continuance of his an­ger, the time shall require it, you may in a godly and modest manner, as humble remembrancers, solicite Authority, for a more frequent dis­patch of this dutie, and in your private devotions desire the Lord to move their hearts, to proclaime that which shall be truly pleasing in his eyes, that a whole burnt offering might be made unto the Lord, from the highest to the lowest, a solemne dedication of every person and state, throughout the whole Kingdom; that so every one in gene­rall may more frequently concur and agree, in seeking remedy against our eminent danger; oh! what a pleasing sacrifice will this be unto God, how may it prevaile with him, to cause him to alter his purpose & change his determination, concerning our destruction. Jacobs sub­mission to Gen. 33.3, 4. &c. Esau, altered the purpose of Esau, and prevailed with him, it caused his very bowells to yearne, he was not the man that he was before; our submission hath ever annexed the melting and relenting, or (to use the Scripture phrase) the Isa. 63.15. sounding of the Ier. 31.20. bowells of the Lord; How resolved soever he was to destroy Ninive (as appeareth in the Message of the Prophet, Ionah 3.4. Yet fortie dayes and Ninive shall be destroyed,) upon their generall humiliation it is said, Vers 10. God repented of the evill, that he had said, that he would doe unto them, and he did it not. So after­wards to peevish Jonah, Cap. 4.11. Should not I spare Ninive that great Citie, wherein are six score thousand persons, not discerning between the right hand and the left. It is never in vaine to humble our selves, and call upon the Lord; the promise is, Psal. 91.15. He will heare and deliver.

Those many good things, which by this meanes the Saints have ob­teined, may confirm us in the truth of it, (not to instance in Moses, Jo­shua, Samuel, David, and Salomon,) by this meane 2 King. 19.15. Hezekiah did turne that evill thought of Senacherib away from his Land and people; by these very weapons S ^t 2 Cor. 6.6. Paul oppugned his enemies; by this the good Euseb. de vi­ra Constant. lib. 1. c. 11. Constantius was said to strengthen his familie, and Lib. 4. c. 14. Constantine the Great, his Son, did hereby fortifie all his Empire. How frequent were the primitive Saints in this meanes, against the Propositions of Christ and his Gospell; When Arrius the Heretique (having an injunction of the Emperour for it) would needs come to the Communion; Socrat. hist. Eccles. 1. c. 25. Alex­ander the good Bishop, did betake himselfe to abstinence, and fasting, did pray Christ Jesus to take the matter into his owne hand, which accordingly was graunted unto him, to the destruction of the Here­tique both in body and soule. Long since this, in later ages that wor­thy member of Jesus Christ, Martin Luther perceiving the doctrine of the Gospell to be brought into a great streite; strong opposition being made against it, by the enemies thereof; he flies to his God, layes hold upon him by faith, and offereth violence to him by prayer; never lea­veth wrestling with him untill he received cōfort from him; at length rising up cheerfully from his devotion, comes out of his closet trium­phantly to his fellow-labourers, saying, Vicimus, We have overcome. At which time, Ioh. Sleidan. in Comment. Sleidan observeth, that there came out a Proclama­tion from Charles 5 that none should be further molested for the pro­fession of the Gospell. Every age affordeth many examples of Gods gracious assistance in the conscionable use of this meanes, when great matters are to be effected. Motives sufficient (in these times) to stirre us up to the performance of this dutie; which is the first I here positively commend unto your Christian practice, viz. A generall humiliation.

2. By a particular Reformation, when every man and woman in their own private persons, shall endeavour to amend what they finde amisse, and reform themselves in their personall corruptions; so eve­ry one amending one, it will be a speedie way to accomplish the re­formation of all. Now what these corruptions are, you yourselves best know, your own consciences being throughly acquainted with the sundrie passages of your conversation: for my part, I could be content, not to tell them in 2 Sam. 1.20. Micah 1.10. Gath, nor yet declare them in the streets of Askelon; but the Lord willeth that we Isa. 58.1. crie aloud and spare not, that we lift up our voice like a trumpet, and shew his people their transgressi­ons, and the house of Jacob their sins.

He hath somewhat against every inhabitant of this great Island, [Page 43]even from Which were the utmost Townes boun­ding the Land of Palestina from North to South. Dan. viz. Ab Aquilone & Bersheba ver­sus Meridiem. Petr. Martyr. in 1 Sam. 3.20. & Piscat. Schol. in loc. Dan to Bersheba, from the point of Catnesse to the cape of S ^t. Burien, from the King that sitteth in the throne, to the maid that grindeth at the Mill, from the Cedar to the shrub, from the Eagle to the Wren, from the highest to the lowest, from the youngest to the oldest, from the richest to the poorest, we have all Gen. 6.12. corrupted our wayes; Aegrotat humanum genus (as Serm. 6. de verb. Domini. Austin speaks) we are all sick with sin, and overgrown with heaps of vices, as was Cicer. Tusc. quaest. lib. 5. Archimedes tombe with thorns, when Cicero came to visit it.

I cannot rip up, neither am I acquainted with all the particulars of our national sins; time and your patience would prevent me, if I should but reckon up so many as deserve our speediest reformation; as our transcendent pride, unmercifull oppression, cruell extortion, over-mer­cifull connivence to sin, open prophanenesse, wastefull prodigalitie, insatiable avarice, symonaicall sacriledge, unbridled luxurie, beastly drunkennesse, bloodie treacherie slanderous detraction, cunning fraud, envious underminings, ambitious temporizings, and such like, toge­ther with coldnesse in zeal, contempt of Gods Word, profanation of his Sabbaths, neglect of his Sacraments, and what not? to name all were impossible. We need rather tears to bewail them, then a tongue to report them; for every one of them threatens our destruction, thwarts our hopes, hinders our proceedings, disturbes our peace, heartens our enemies, displayes our weaknesse, and will in the end (if not amended) make us a fearfull spectacle of Gods justice. Oh blame me not for dis­covering the wretched nakednesse of this sinfull Nation; I know indeed complaints, howsoever they may be just, yet they are seldome plea­sing; but now, not more unpleasing then necessarie; and therefore I could yet be more particular, Is it not before the Lord, whom I speak? Is not Gods hand in those judgements which hang over our heads? Is it for nothing that we are circuled round with so many eminent dangers? that the glory of this our Kingdom (which not long ago was so resplendent, that it dazled the eyes of such as were neer or about it;) hath been of late so darkly ecclipsed? that God goes not forth with our Armies, but suffers our enemies to prevail? that our friends won­der, and our foes rejoyce at our ill successe? hissing and clapping their hands to see our glory swallowed up? that our own swords are daily threatned to be drawn against us, and the unnatural brood of our own nests, readie to bite out our bellies? All which are infallible tokens that God is highly displeased with us: is there not a cause then that we enquire? that I crie? Do I alone speak of these things? have not the Turtles of this land in every corner therof, groaned out the sad tunes [Page 44]of woe and miserie? Is it not the usuall subject of your publique Ser­mons in this Citie? hath not God so guided the hearts and tongues of his faithfull Ministers, that almost all of them (even as one man) do constantly crie out (with that Ioseph. li. 7. [...]e bell. lud. [...].12. Jesus the son of Anani a little before the destruction of Jerusalem) wo to England and the Inhabitants thereof, by reason of such outragious wickednes, as doth every where abound amongst them. These sad complaints occasioned by our presumptuous sins, are manifest symptomes of some greater evill that will certainly follow; as the cracking of the house is the fore-warning of his fall: these be but the flashing lightnings, the thunderbolt of destruction will come suddenly after, unlesse by our repentance and reformation, we house our selves under the wings of Gods protection from the danger.

Oh, let us then in time bethink our selves of some remedie, Mittamus [...]reces & la­ [...]heymas cordis [...]gatos. Cypr [...]an. li. 4. [...] 4. dispatch messengers to heaven and meet God by the way, make an attonement with him before the fulnesse of his wrath break in upon us: yet there is space and opportunity (and not more then) enough; the manifest breaches threatning the destruction of this Kingdom, may yet be re­paired, upon our amendment; as some reasonable cost will set to rights the beginning ruins of a decaying house, which when it is once dropt down with danger about our eares, will hardly be re-edified. Let every one in his severall place and calling, put his hand to this work; cease any more from complaints, and fall all to amendment.

You that be Magistrates, who sit in the stearn of this Common­wealth in the seat of Justice, cease to beak your selves, like Ier. 36.22. Jehoiakim before the fire of ease and rest; let not the Sword of Justice rust in the scabbard of connivence, when God, your King, your Countrey, cals to have it drawn against the enemies of our peace; do not stand like St. Georges picture, with your hands up, and never strike; rather reason with your selves, as sometimes the Orator did against Cateline; Did Publius Scipio, a private man, kill Tiberius Gracchus, but lightly weak­ning the state of the Common-wealth; and shall we that are Consul, let Cateline alone, desirous to lay waste all the world with slaughter­ings and firings. Let it be your care with David, Psal 101.8. Early to destroy the wicked of the land, and to cut off all wicked doers from the City of the Lord: give a down-right blowe to those offensive evils, which cry for a migh­tie stroke, that they may no more stalke by you, much lesse stare upon you uncontrolled. For this purpose walk the streets, search all disor­dered houses, and constrain the prophane to frequent the sanctuaries; to hear the good word of the Lord. In your own persons, follow the directions of the Prophet Isaiah, Isa 33.15. Walk righteously, and speak uprightly, [Page 45]despise the gain of oppressions, shake your hands from holding of bribes, lest your ears be stopped from hearing of blood, and your eyes shut from seeing of evill. Let not gold weigh heavier then Naboths wrongs in the schools of Justice; lest you sell your connivence (and withall your conscience) when and where you should give punishment.

You that are Ministers and messengers of God, Ioel 2.17. Weep between the porch and the Altar: Ier. 22.20. Hosea 5.8. Cry aloud against your own sins and the sins of others; fear not any mans person, nor yet spare any mans profession, teacher nor hearer, Prince nor people, Ruler nor Subject, rich nor poore, your Commission stretcheth it self as far as Christ, redemption to all sorts in generall; Be not like those foure hundred prophets men­tioned the 1 King. 22.6. slaves and vassals to any mans affections, preaching no otherwise then the best man in your Parish would have you, deliver the word of God plainly, powerfully, in 2 Tim. 4.2. season and out of season; let your life and doctrine agree together (as it was sometime said of Origen, Quale habuit verbumtale habuit vitam. his life was answerable to his doctrine) beat down the body of sin in your selves as well as in others: suffer not your gifts to be wrapped up in an idle brain without practise, as 1 Sam. 21.9. Goliahs sword was in a cloth without use; nor yet the fountain of your knowledge like Gen. 29.10. Labans Well, to be shut up with a great stone of securitie, ma­king either the Court with 3 Ioh. 9. Diotrephes, or the Universitie with Ille Athenas profectius, desi­derto Philoso­phie captus est cujus ea fuit, &c. Ex Suida. Cle­anthes, a sanctuary for your idlenesse; but rather passe your time with holy Hieron. epist. ad Marcel. Ambrose, in conference with God, and practise of holy duties, as in reading, or meditating, or praying, or conferring, or counsel­ling, or comforting, or writing, or preaching.

You that are called to the study of the Laws, (for such also I per­ceive to tread on the pavement of this sacred place, and to sit within the compasse of these consecrated wals) your noble Science and profes­sion is commendable, none but Anabaptista arguunt illici­tum, &c. Vide Paraeum in 1 Cor. c. 3.7. Anabaptists will deny a Christian that liberty of seeking remedy from you, when injurious persons shall grow worse by forbearance, and ground their insolence upon others patience. Let not favour nor affection over-sway you in your places; but rather count him an enemie that will alledge friendship to pervert justice Go as far as you can in offices of love and service to your friends and betters, Salvis pietate & justitia but not a step further for a world: if you seek to Galat. 1.10. please men beyond this, you cannot be the servants of God. Do not hide the native face of your Clients cause by shufling plainnesse into difficulties; you should employ your best knowledge in untying the knots of the Law, and be as Antroposes to cut off the threed of controversies between man and man, and not feed those that [Page 46]come unto you for counsell, with golden hopes and sugred words, and large promises, while in the mean time like Lachesis, ye draw in length the threed of contention, using unnecessary delayes, and posting off the matter from Tearm to Tearm, from Court to Court, from yeer to yeer, dealing with your best causes, as unconscionable Chirurgions are wont to do with sore legs, hold them long in hand, not for the difficultie of the cure, but for present hope of future gain.

But rather harden your faces, and strengthen your resolutions with an holy obstinacie, against these and all other like temptations; so do­ing, you shall further the Reformation, bring glory unto God, good unto his Church, safetie unto your Prince and State, peace and quiet unto the Common-wealth wherein you live; and last of all, a crown of blessings upon your head for ever.

You that are Merchants and Tradesmen, do not like those in Amos 8.5. A­mos, grudge the Lord of his day, through the longing thoughts of your own Market, nor yet falsifie the ballances by deceit, nor make the ephah small, nor the shekel great. Let not desire of profit in over-prizing, nor yet pride of wit in over-reaching, be the main principles of your pro­fession; do not prejudice your conscience, by putting off your Vers. 6. refuse wares, under a vain pretext of caveat emptor: sell not your oaths and protestations, and withall your souls, by venting off your bad com­modities; do not through a dark window, nor yet by the help of an impudent tongue, deal unconscionable, when as you tell your custo­mers, you ask but reasonable; take not advantage of any mans neces­sities; and so thrust your wares upon him, which have stood longer by you then the yeers of an Apprentiship; watch not opportunitie to abuse the simple plainnesse of your honest customers, whose apprehen­sions come far short of yours in the driving of a bargain. But in all your trading, so carry your selves, as in the parting with your commo­dities, you may still keep the peace of a good conscience.

You that are Masters of families, and petty Kings and Priests in your own houses, look to your charges, with David Psal. 101.6. fix your eyes upon the faithfull in the Land, that such may dwell with you, and serve you; Be there within the compasse of your own regiment, a 2 King. 5.25. lying Jehazi, or a 2 Sam. 16.3. backbiting Ziba, an Luk. 16.6, 7. unjust Steward, or a Matth. 25.26.30. wicked and unprofitable servant, an Atheist, a Papist, a swearer, a prophaner of the Sabbaths, a swaggerer, an uncleane person, or such like, endeavour by admonition and correction to reclaim them, and if they prove incorrigible, with Gen. 35.2. Jacob cleanse and purge your families of them, doe not suffer such to Psal. 101.7. dwell in your house; Let no corruption be within your compasse [Page 47]connived a [...], nor yet unpurged; beware of giving ill example unto such as are under your charge, through your loose conversation, but rather endeavour to the utmost of your power, (by family-duties) De salute corum qui in domo tua sunt solicitus ac pervigie ex­ist as, quia pro omnibus tibi subiectis ratio­nem Domino reddes. Aug. de salut. do cum ca. 29. to seeke their spirituall edification; Deut. 6.7. talke of the Lawes of GOD when you sit in your house, and with Gen. 18.19. Abraham command your chil­dren and servants to keep the way of the Lord; so shall you not onely love their bodies here on earth, but one day meet their souls in heave.

In a word, Let every one that loves his Nation, that favours Reli­gion, that wisheth continuance of the Gospell, the prosperous procee­ding of Parliament, peace & prosperitie unto the Kingdome; reforme himselfe in his conversation, and consecrate his own hands, to the pulling downe of the Kingdom of sin; Downe with it, down with it, even to the ground. And this is the second positive dutie which wee must endeavour to performe, if we desire to further the Reformation, viz. A particular amendment in every person.

But now I feare me, through too much prolixitie of speech, I have over-boldly entrencht upon your patience; the time is more than past, & it is most fitting we should draw to an end; The zeale of Gods glory, and the heartie desire of my Countreys welfare, hath hitherto enlarged my discourse (further then I had thought) against the trans­gressions of the time, the maine enemies of God and this Kingdome; Let mee crave your attendance but to one thing more, and so I shall dismisse you for this present; and that is this:

Suppose the question which once was made by the Prophet David, should now be propounded in this great Assembly, Psal. 34.12. What man is he that desireth life, and loveth many dayes, that he may see good, or that he may see good dayes (as the 1 Pet. 3.10. Apostle expresseth it, following the Septua­gint) (i.e.) good and quiet dayes; Aynsworth Annotat. in Psal. 3.4. dayes of prosperitie, pleasure, and comfort, &c. Such dayes wherein your consciences shall be no more enthralled to the ordinances of men; wherein your zeale shall be re­ctified by sound knowledge; wherein your Religion shall be reformed by statutes of the highest God; Such dayes, wherein peace being once more setled amongst us, we may 2 Sam. 7.1. every one without feare, sit under our own Vines and Figtrees; Such dayes wherein our Merchants may chear­fully trade abroad, & bring home Psal. 104.15. Wines to glad our hearts, and Oyle to make our face to shine; Such dayes wherein our Artificers may sit at home and sing in their shops; wherein our husbandmen chearfully following the plough, may Iames 5.7. sow their Corne in hope, and reape with joy; Such dayes wherein our Psal. 144.12. sons may be as plants growen up in their youth; and our daughters may be as corner stones, polished after the similitude of [Page 48]a Palace; Such dayes wherein our Vers. 13.14. garners may be full, affording all manner of store; wherein our sheepe may bring forth thousands, and ten thousands in our streets; wherein our Oxen may be strong to labour; where­in there may be no breaking in, nor going out; no complaining in our streets, &c. I say, if the question should be demanded; Who would desire to see these dayes? I doubt not, but wee should suddenly heare a whis­pering noise proceed from the joyfull hearts of many here assembled. I would, sayes one, I would, sayes another; yea, a loud cry, with an unanimous consent of all your voyces, even from the Magistrate in the Pew, to the Water-bearer in the Bell-fry; I, I, I, defire to see it.

Be silent then a while; you have heard how this may be done; be not covetous, nor superstitious, nor licētious, nor yet run before those appointed in the reformation; Labour to be setled in the true Reli­gion; be not divided in your affections, dissent not about your Tea­chers; humble your selves mightily before God, by fasting, by praw­er; amend every one your evill wayes.

Then will the Lord be mercifull to this Land; he will quickly turne the sower looks of an angry and sin-revenging Judge, into the smiling countenance of a mild and gentle Father; he will take the rod which he hath prepared for us, and burne it in the fire; he will stay the stroke, which is now begun in Ireland, and restore to them and us, our helpes againe: All things shall prosper with us, and nothing shall stop the current of his blessings from us; he will confound our enemies, by dis­appointing their hopes, and breaking their power in sunder; he will wash away all the dreggs of Popery and superstition, which now op­pose & trouble the state of the Church of Christ; he will subdue Anti­christ, with all his Adherents, and so overthrow his purposes, that his very memory shall be had in confusion. Of his liberall goodnesse, he will give us more of such ayde and helpe, as shall be needfull to work the through reformation of our State in generall, and of every one of us in particular; He will goe on with that blessed worke begun in Par­liament, and increase the good gifts of his holy Spirit, upon the hap­pie Members of both Houses; furnish them with such a measure of knowledge, zeale, diligence, & holy constancy, as that they shall cleare the passage of the glorious Gospell of Jesus Christ, from all distur­bance: build up the profession of Gods pure Religion in sinceritie, and stablish the civill regiment of this Common-wealth in peace & equity.

The which God of Heaven grant for his mercies sake, Jesus Christ the righteous for his merits sake, the Holy Ghost the comforter, for his names sake, to whom be all praise, power, and glory, now and for ever, Amen.